^RY  OF  P^llic^ 


Logical  sm'^€> 


BS   2665    .A132 
Abbott,  Lyman 

The  epistle  of  Paul  the  Apostle 
to  the  Romans 


THE    EPISTLE 


OK 


PAUL      THE      AHOSTLE 


T(J    THE 


ROMANS 


WITH    NOTES,    COMMENTS,    MAPS,    AND 
ILLUSTRATIONS 


BY 


/ 


Rev.   LYMAN   ABBOTT 

AUTHOR   OF   "dictionary    OF   RELIGIOUS   KNOWLEDGE,"   "JESUS   OF   NAZARETH,"   AND 
A   SERIES  OF   COMMENTARIES   ON   THE   NEW   TESTAMENT 


Copyright,  1888 

A.     S.     BARNES     &     COMPANY 

NEW    YORK    AND    CHICAGO. 


PREFACE 


IT  is  nearly  twelve  years  since  the  last  volume  of  this  Commentary  appeared. 
The  long  delay  can  not  be  excused  on  the  ground  that  a  very  busy  life  has  left 
little  leisure  for  the  careful  study  which  must  precede  the  publication  of  a  Commen- 
tary on  Paul's  Epistle  to  the  Romans.  The  wish  of  my  life  is  to  apply  to  the 
problems  of  human  experience,  political,  social,  and  individual,  the  principles  incul- 
cated in  the  New  Testament  for  the  government  of  human  conduct,  and  the  up-build- 
ing of  human  character.  A  careful  study  of  the  New  Testament  is  an  essential  part 
of  that  work.  The  labor  of  reducing  to  writing  the  conclusions  is  not  relatively 
very  great,  and  this  would  need  to  be  done,  both  to  perfect  and  to  preserve  them, 
even  if  there  were  no  intention  of  giving  these  results  to  the  public  in  a  Commentary. 
I  can  not,  therefore,  ask  indulgence,  either  for  the  imperfections  of  this  volume,  or  the 
long  delay  in  its  appearance,  on  the  familiar  ground  that  it  has  been  prepared  in  the 
intervals  of  an  otherwise  fully  occupied  life.  But,  twenty  years  ago,  in  making  some 
preliminary  studies  for  a  Life  of  Paul,  it  appeared  to  me  that  the  traditional  view  oi 
his  character  was  not  borne  out  by  such  a  knowledge  as  we  possess  of  the  facts  of  his 
life  ;  that  he  was  an  evangelist  rather  than  a  philosopher,  and^a  poet  rather  than  a  I 
scholastic.  A  careful  study  of  his  writings  confirmed  this  impression,  while  it  neces- 
sarily involved  an  interpretation  of  those  writings  different  in  some  important  respects 
from  that  which  has  very  commonly  obtained.  The  further  this  study  was  pursued, 
the  more  important  seemed  the  difference,  and  at  the  same  time  the  clearer  becamcj 
the  conclusions  as  to  the  true  principles  of  interpretation  to  be  applied,  and  the  results 
which  those  principles  would  furnish.  These  results  have  been  embodied  in  the  In- 
troduction; sharply  contrasted  with  those  of  the  forensic  school  of  interpreters,  on  pages 
76  and  77  of  the  Introduction ;  and  still  more  compactly  embodied  in  the  paraphrase, 
on  pagcSS^,  of  the  doxology  with  which  Paul  closes  his  Epistle.  It  is  needless  to  re- 
jtoat  them  here.  Suffice  it  to  say,  that  I  believe  that  scholastic  theology  has  beeni 
imputed  to  Paul's  writings  not  deduced  from  them ;  that  he  is  essentially  a  ChrisJ;ian  | 
mystic ;  that  his  teaching,  although  cast  in  a  different  mold,  is  in  its  spirit  essen- 
tially that  of  the  Fourth  Gospel ;  that  his  doctrine  of  righteousness  is  in  its  antagonism 
to  that  of  the  Pharisaic,  or  external  school,  precisely  that  of  the  Sermon  on  the  Mount. 
These  are  not  the  views  of  the  theologians  and  the  commentators  generally  ;  not 
even  of  such  scholarly  authorities  as  Tholuck,  Meyer,  Godot,  and  Alfonl  ;  })ut  they 
seem  to  me  to  be  confirmed  Ijy  tlie  hymnology  and  the  spiritual  and  devotional  litera- 


vi  PREFACE. 

tare  of  the  Church.  I  was  not,  however,  willing  to  embody  them  in  a  volume  with- 
out taking  time  to  meditate  them ;  to  study  and  re-study  the  Epistle ;  to  compare  it 
carefully  with  Paul's  other  writings,  and  with  those  of  the  other  inspired  writers ;  to 
submit  them  by  fragmentary  publications  to  public  criticism  and  debate ;  and  to 
present  them,  both  practically  in  sermons  and  public  addresses,  and  critically  be- 
fore ministerial  gatherings,  that  the  spiritual  results  in  the  one  case  ami  the  critical 
discussions  in  the  other  might  test  them.  The  only  result  has  been  to  confirm  and 
deepen  my  early  impressions.  The  effect  on  my  own  life-experience  and  work  has 
fully  repaid  the  time  and  labor  so  expended.  I  trust  the  volume  will  be  found  the 
better  and  more  trustworthy  for  the  delay. 

The  reader  will  observe  also  a  peculiarity  in  the  mechanical  construction  of  the 
volume.  The  Introduction  gives  a  general  view  of  the  Apostle's  life,  character,  and 
writings,  as  they  are  interpreted  in  this  volume.  The  volume  itself  consists  of  two 
parts,  though  interwoven ;  chapters  accompanying  the  Revised  Version,  which  may 
be  read  through  as  a  continuous  and  connected  book  by  one  who  wishes  to  get  the 
general  interpretation  of  the  Epistle  presented  in  this  volume ;  and  annotations  in 
each  chapter  accompanying  the  Old  Version,  in  which  the  student  will  find  stated  in 
some  detail  the  critical  reasons  for  that  interpretation. 

"With  these  words  of  explanation,  this  volume  and  its  conclusions  are  submitted 
to  the  candid  consideration  of  the  Christian  public,  in  the  hope  that,  whatever  may 
be  the  final  verdict  as  to  either  its  spirit  or  its  methods,  it  may  lead  to  a  fresh  study 
of  the  Epistle  to  the  Romans,  and  so  confer  the  intellectual  and  spiritual  benefit 
which  such  study  always  confers  on  the  candid  and  painstaking  student  of  Scripture. 

LYMAN  ABBOTT. 

CoRNWALL-ON-HuDSON,  August,  18SS. 


TABLE   OF   CONTENTS. 


THE    COMMENTAEY. 

CHAP.  PAGE 

Introductokv 11 

I. — Saul  of  Tarsus 15 

II. — The  Conversion  of  Paul. 19 

III. — Paul  the  Missionary 27 

'IV. — Paul  the  Writer 35 

v.— The  Pagan  World 42 

VI. — Paul's  Kemedy  for  Sin 52 

VII. — Conclusion 76 

THE    EPISTLE    TO    THE    ROMANS. 

I. — The  Evolution  of  Sin  (new  version.) 85 

I. — The  Epistle  to  the  Romans  (King  James'  version.) 89 

II. — God's  Dealing  with  the  Heathen 100 

III. — Justification   nv  Faith Ill 

IV.— The  Old  Testament  Doctrine  of  Faith 12."i 

V, — The  End  of  Sacrifice 130 

V. — (Continncd.)      Pauls  Doctrine  of  the  Fall 130 

VI. — Paul's  Doctrine  of  Redemption 143 

VII.— The  Battle  ok   Like 150 


viii  COX  T  K  NTS. 

OH  A  p.  PAGC 

VIII. — More  than  Conquerors 160 

IX. — Paul's  Theodicy 172 

X. — Paul's  Missionary  Argument 182 

XL — Our  Debt  to  Judaism 189 

XII.— Paul's  Law  of  Ethics 199 

XIII. — The  Christian  State 206 

XIV. — Paul's  Principles  of  Casuistry 21.3 

XV.  and  XVI. — Conclusion 223 


LIST   OF   ILLUSTRATIONS. 


NO.  PAOB 

1.  St.  Paul  in  the  Market  Place Frontispiece 

2.  Grecian  Peasant 29 

3.  Roman  Plebeians 29 

4.  Roman  Library 33 

x5.  Tombs  Along  the  Appian  Way 41 

6'.   Rome  (view  from  citadel.      Coliseum  in  distance,  Foriim  in  the  background).  42 

7.  A  Greek  Symposium 45 

8.  The  Gladiators  ("  Pcjllice  Verso."    From  the  painting  by  Gerome) 46 

9.  Grecian  Ladies  and  Attendant 47 

10.   Coin  of  Nero 48 

//.  Rome  in  the  Time  of  Augustus  C^sar 82 

]^.   Roman  Soldiers 83 


LIFE   AND    EPISTLES 


OF 


PAUL  THE  APOSTLE 


BEING 


INTRODUCTORY    TO    COMMENTARY    ON    THE 
PAULINE    EPISTLES. 


A  ^ 


ji> 


Jf^ 


/^ 


n 


The  Life  and  Letters  of  the  Apostle  Paul. 


INTEODUCTOET. 


THERE  have  arisen  in  certain  eras  of  the  world's  history  some  rare  geniuses 
who,  gifted  above  other  men,  appear  to  be  in  a  certain  sense  revel ators 
of  truth,  and  who  have  furnished  the  world  with  the  raw  material  of 
thought  on  which  for  centuries  after  it  has  expended  all  its  energies,  weaving, 
spinning,  embroidering,  making  up,  in  short,  into  divers  fabrics.  Such  a  man 
was  Moses,  to  whom  the  world  owes  nearly  all  it  has  ever  learned  concerning 
pohtical  economy.  Such  a  man  was  Plato,  from  whom,  as  from  a  deep  and 
exhaustless  well,  modern  metaphysics  still  draws  a  great  part  of  its  supplies.  All 
astronomy  centers  around  the  one  law  which  Newton  was  the  first  to  enunciate, 
as  the  planets  center  around  the  sun.  Thus,  there  are  men  who  belong  to  no 
age  or  nation,  but  to  all  time  and  to  all  mankind,  who  are  never  otherwise 
than   modern. 

Whatever  place  religious  revei'ence  may  award  to  Saul  of  Tarsus  among 
inspired  prophets,  whatever  Church-given  honors  skeptical  philosophy  may  deny 
him,  this  much  is  at  lea.st  undeniable,  that  no  man  of  any  era,  except  him  whom 
he  delighted  to  call  Master,  has  done  so  much  to  mould  the  thoughts  and  pattern 
the  character  of  men,  and  so  to  shape  the  very  framework  of  our  modern  civili- 
zation. There  is  a  bigotry  of  skepticism  ;  and  doubless  there  are  men,  not  a 
few,  who  turn  from  any  study  of  Paul's  wiitings  and  any  measure  of  his  influ- 
ence with  contempt,  as  there  are  those  who  would  refuse  to  consider  what  were 
the  teachings  of  Voltaire  and  Diderot,  and  their  influence  on  the  human  race. 
But  the  truly  rational  philosopher,  who  is  really,  interested  in  considering  what 
are  the  influences  which,  in  point  of  fact,  have  proved  most  potent  in  shaping 
the  religious  opinions  and  inspiring  the  religious  life  of  mankind,  can  hardly 
fail  to  look  with  syjecial  interest  on  the  literary  remains  of  Paul ;  while,  to  the 
great  body  of  devoutly  thoughtful  men  and  women,  those  remains  are  immeasur- 
ably more  than  a  curious  contribution  to  the  religious  literature  of  mankind ; 
they  are  a  divine  guide  and  a  powerful  inspiration,  whose  effect  upon  their  souls 
is  unlike  that  produced  by  any  modern  writer  however  devout,  however  eloquent. 

The  life  of  the  great  Apostle  was  not  uneventful ;  but  it  was  not  the  life 
of  Paul  which  has  widely  affected  mankind,  nor  is  it  the  story  of  his  life  which/ 
has  for  us  the  greatest  interest.  What  Paul  did  time  has  long  since  undone.' 
The  Churches  which  he  founded  have  crumbled  with  the  cities  in  which  they 
were  established,  and  with  the  civilization  in  the  midst  of  which  they  were 
placed.  Their  very  sites  are  unknown.  The  nature  of  their  organization  is  to 
the  present  day  a  matter  of  hot  dispute  among  contending  ecclesiastics,  each 
anxious  to  secure  for  his  own  denomination  the  honor  and  the  influence  of  the 


12  INTRODUCTORY. 

Apostle's  name.  Full  of  dramatic  interest  as  is  the  story  of  his  labors,  his 
journeys,  and  his  sufferings,  it  is  not  more  so  than  that  of  many  a  later  disciple. 
He  traveled  less  than  St.  Francis  Xavier ;  lived  in  times  less  tempestuous  than 
Luther.  The  materials  for  any  connected  biography  of  him  are  very  scant. 
There  is  absolutely  nothing  which  histoiy  can  account  reliable,  except  the  book 
of  the  Acts,  and  the  incidental  allusions  which  his  letters  afford.  All  that 
imagination  can  do  to  depict  in  glowing  colors  the  exterior  circumstances  of 
Paul's  life,  M.  Renan  has  done  with  a  power  as  marked  as  is  the  singular  weak- 
ness which  characterizes  his  estimate  of  the  character  and  his  analysis  of  the 
teachings  of  the  great  Apostle.  All  that  painstaking  research  and  elaborate 
scholarship  can  do  to  carry  the  student  back  from  the  nineteenth  century  to  the 
age  in  which  Paul  lived  and  labored,  Conybeare  and  Howson  have  done  with 
a  pre-Raphaelite  tideUty,  which  leaves  them  v^dthout  a  rival,  and  should  preserve 
them  even  from  imitation.  In  short,  so  many  and  so  able  are  the  pens  which 
have  narrated  the  story  of  the  Apostle's  outer  life,  that  to  repeat  it  would  be 
a  work  of  the  purest  literary  supererogation. 

But  though  what  Paul  did  has  long  since  yielded  to  the  corrosive  work  of 
time,  what  he  taught  is  immeasurably  more  influential  now  than  at  any  previous 
period  in  the  world's  history.  The  letters  which  he  addressed  to  the  Churches 
within  the  sphere  of  his  itinerant  ministry,  and  which  certainly  they  and  prob- 
ably he  never  anticipated  would  outlive  the  age  to  which  they  were  addressed, 
or  answer  any  other  purpose  than  to  meet  the  specific  occasions  which  called 
them  forth,  have  survived  alike  the  persecutions  of  an  irate  age,  and  the  more 
dangerous  embraces  of  a  corrupt  one.  They  are  the  acknowledged  source  of 
modem  theology,  and  the  disciples  are  the  first  to  confess  that  they  have  never 
equaled  their  master.  The  stream  has  never  been  as  pellucid  as  the  fountain. 
Claimed  as  the  authorized  exponent  of  their  various  systems  by  contending  schools, 
they  rise  far  above  the  clash  and  din  of  all  theologic  warfare.  Discussed,  debated, 
commented  on  by  innumerable  erudite  theologians,  who  have  exhausted  scholarly 
ingenuity  in  criticism  and  analysis,  theyueceive  their  best  interpretation  in  the 
unwritten  commentaries  which  are  evolved  in  the  hearts  of  the  unlearned,'  out 
of  their  own  spiritual  experience  of  the  truth.  Enunciating  principles  far  in 
'  a"crvance  of  the  age  to  which  they  were  primarily  addressed,  the  broad  charity 
and  enlarged  freedom  of  religious  thought  and  feeling  which  characterize  the 
present  era  are  but  the  tardy  efflorescence  of  the  seed-thoughts  which  they  con- 
tain ;  thoughts  planted  by  the  Apostle's  hands  in  the  first  century  and  now  at 
last  awakening  into  larger  life,  after  eighteen  centuries  of  tardy  growth  or 
winter  sleep. 

There  is,  however,  one  aspect  in  which  the  life  of  Paul  is  scarcely  less 
important  than  his  teaching.  Philosophy  may  be  purely  intellectual.  It  is  not 
necessary  to  know  the  life  of  Euclid  to  comprehend  the  science  of  Greometry,  nor 
that  of  Solon  to  understand  the  spirit  of  his  legislation,  nor  that  of  Newton  or 
Kepler  to  comprehend  their  discoveries,  nor  that  of  Aristotle  to  weigh  aright 
his  philosophic  teaching.  But  religion  is  not  a  mere  philosophy  ;  it  is  a  life. 
To  comprehend  what  Thomas  a  Kempis  and  Madame  Guyon  wrote,  or  even  to 
understand  adequately  the  writings  of  Augustine  or  Arminius,  it  is  necessary 
to  know  the  writer.      For  religious    philosophy  — at  least  that  which  takes  any 


INTRODUCTORY.  13 

hold  on  human  hearts  —  is  the  evolution  of  a  real  experience.  Augustine's  Con- 
fessions let  us  into  the  secret  of  Augustine's  Theology.  Luther  the  monk  was 
tlie  father  of  Luther  the  reformer.  Loyola  devoured  romances  in  his  boyhood 
that  he  might  enact  them  in  his  manhood,  and  served  in  early  life  his  mistress  with 
the  same  chivalric  enthusiasm  and  the  same  zealous  intolerance  of  rivals  which 
he  afterwards  carried  into  the  service  of  his  Church  and  his  order.  The  roots 
of  Calvinism  are  easily  traced  to  the  severe  and  even  austere  character  which 
gave  to  the  young  Romish  lawyer  before  his  conversion,  and  while  yet  a  boy 
in  college,  the  title  of  "The  Accusative."  To  understand  the  teaching  of  Paul 
we  must  understand  Paul  himself.  To  read  aright  his  philosophy  it  is  necessary 
to  decipher  somewhat  his  religious  experience.  For  his  philosophy  was  evolved 
out  of  his  experience.  Indeed  the  richest  and  most  inspiring  of  his  writings  are 
those  in  which  he  depicts  the  life  within.  That  he  is  the  most  powerful  religious- 
writer  of  any  age  is,  in  part  at  least,  due  to  the  fact  that  he  is  so  naively 
egotistical.  In  his  case,  to  read  the  writer  we  must  read  the  man.  The  life 
interprets  the  teaching. 

What,  then,  I  have  to  ask  the  impartial  reader  is,  that  he  will  lay  aside  as 
far  as  possible  any  previous  theological  predilection,  as  I  also  pledge  myself  to 
do,  and  accompany  me  in  this  introductory  study  into  the  life  and  literary 
remains  of  Paul,  not  to  find  buttresses  to  support  a  favorite  system  of  theology, 
nor  yet  to  gather  ammunition  with  which  to  bombard  the  system  of  a  theolog- 
ical adversary ;  but  for  the  purpose  of  ascertaining  by  a  calm,  and  as  far  as 
possible  an  independent  investigation,  what  is  the  secret  power  of  these  ancient 
letters,  what  it  is  that  has  made  them  a  source  of  comfort,  of  strength,  and 
of  real  salvation  to  so  many  souls,  what  light  they  throw  on  the  great  problems 
of  religious  thought  and  experience  of  to-day,  what  is  the  fundamental  concep- 
tion of  religion,  as  a  life,  which  they  afford,  and  what,  above  all,  they  contain 
of  real  assistance  for  ourselves  in  solving  the  great  mystery  and  conducting  to- 
a  successful  issue  the  great  campaign  of  life. 


CHAPTER      I. 

SAUL   OF    TARSUS. 

"VTEAR  wliovo  tlio  soutliorn  coast  of  Asia  Minor  and  the  western  cnust  of  Syria  intersect, 
-i-^  the  Taurus  mountains,  retiring  from  the  sea,  leave  the  fertile  and  once  famous  plains 
of  Cilicia.  In  the  center  of  this  j^lain,  irrigated  by  the  clear  cold  waters  of  the  Cydnus, 
flowing  fresh  from  the  snowy  reservoirs  of  the  surrounding  peaks,  formerly  stood  the 
capital  of  the  Province,  the  city  of  Tarsus.  "  No  mean  city,"  Paul  tells  us,  with  pardon- 
able pride,  was  this  home  of  his  childhood.  It  was  indeed  one  of  the  chief  cities  of  Greece. 
Its  commerce  rivaled  that  of  Corinth,  its  schools  those  of  Athens  and  Alexandria. 

In  every  Grecian  city  there  was  a  Jewish  (quarter.  In  every  Greek  community  were 
intermixed  Jewish  citizens  ;  sometimes  attracted  from  their  native  land  by  hope  of  gain, 
ofteher  expatriated  by  the  fortunes  of  war.  Industrious,  but  rarely  generous  ;  prosperous, 
but  never  honored  ;  virtuous,  but  haughty ;  their  religion  a  bigotry  and  their  patriotism  an 
intolerance,  they  lived,  as  after  eighteen  centuries  of  dispersion  they  still  live,  a  .separate 
caste  in  the  communities  in  which  they  were  compelled  to  make  what  they  accounted  but  a 
temporary  home.  For  witli  a  faith,  which  time  has  not  weakened,  they  looked  forward 
to  the  speedy  restoration  of  Israel  to  the  land  of  their  nativity. 

Among  these  Jewish  residents  of  the  city  of  Cilicia  were  the  parents  of  Paul,  both 
Hebrews,  both  Pharisees  of  the  straiter  .sect.'  An  eccle.siastical  tradition  reports  them  as 
having  emigrated  from  Gischala  in  Galilee.  The  foreigner  carried  away  captive  by  Roman 
arms  became  a  Roman  slave.  The  Roman  sla\'e  emancipated  became  a  Roman  citizen. 
The  son  inherited  his  citizen.ship.  To  .scourge  him,  to  submit  him  to  any  personal  violence, 
to  deny  him  the  right  of  appeal  from  any  magistrate,  under  the  Republic,  to  the  people, 
under  the  Empire,  to  the  Emperor,  was  an  unpardonable  offense  against  Roman  law.''  For 
the  Roman,  careless  of  individual  life,  was  never  oblivious  of  national  honor.  Paul, 
though  born  of  Hebrew  parentage  in  a  Greek  city,  was  a  Roman  citizen— free-born.^  That 
his  parents  purchased  this  privilege  at  a  great  price  or  earned  it  by  a  great  service  is 
possible  but  not  proljable.  That  they  were  among  the  captives  carried  away  from  their 
native  land  by  the  triumphant  arms  of  Pompey  is  a  more  reasonable  .surmise.  That  Saul 
knew  Roman  servitude  more  intimately  than  as  a  mere  observer,  his  subsequent  writings 
indicate.* 

In  this  city  of  Tarsus — composite  in  population,  Roman  in  government,  Greek  in 
language,  in  philo.sophic  thought  and  in  social  civilization — young  Saul  spent  the  first  ten 
or  twelve  years  of  his  life.  He  could  hardly  have  done  .so  and  not  have  imbibed  something 
of  (ireek  thought,  caught  up  Greek  proverbs  in  the  street,  learned,  despite  him.self,  the  Greek 
language,  and  become  familiar  with  Grecian  life,  if  not  with  Grecian  literature.  But  all 
the  Greek  schooling  he  received  was,  we  may  besure,  of  that  sort  which  a  boy  catches  on 

'  Phil,  iii :  5  ;  Acts  xxvi  :  5. 

'  ISee  Alford  on  A('ts  xxv  :  ii  ;  McClintoch  and  Strong'.s  lye.  art.  Citizen  and  Appeal ;  8inith'.s  Die.  of  Ant.;  arts. 
apjxllatis  ;  libertines  ;  Livy  i  :  26  ;  ii  :  8  ;  iii :  55.  '  Acts  xvi :  37  ;  xxii  :  25-29  ;  xxv  :  11,  12. 

*  Both  by  his  frequent  references  to  slavery  as  an  illustration,  see  Romans  i  :  1  ;  vi  :  16,  20  ;  compare 
Ephesians  ii :  12,  13  ;  and  by  his  evident  sympathy  with  and  appreciation  of  the  position  of  slaves,  Ephes.  vi  :  5,  8; 
Col.  iii  :  22-25  ;  Philemon  12,  16. 


16  PAUL'S    LIFE    AND    LETTERS. 

the  street,  despite  his  fother's  prohibition  and  hi;^  fathers  care.  To  the  Pharisees  the 
Greeks  were  heathen  and  the  heathen  were  accursed  of  God.  Sooner  far  might  a  Puritan 
instruct  his  boy  in  the  baneful  philosophy  of  Voltaire  and  Diderot ;  sooner  far  a  devout 
papist  teach  his  son  the  theology  of  Luther  and  of  Calvin,  than  an  honest  Pharisee  give  his 
diild  a  glimpse  of  the  infidel  literature  of  Socrates  and  of  Plato.  Young  Saul  went  to  the 
parish  school  wliich  was  attached  to  every  synagogue.  He  learned  by  rote  the  JeAxish  law 
and  something  of  the  commentaries  of  the  scribes  thereon.  Rabbinical  precepts  require 
every  parent  to  teach  his  child  a  trade.  The  plains  of  Cilicia  were  famed  for  their  goats 
whose  hair,  woven  into  coarse  fabrics,  were  an  important  article  of  commerce.  Young  Saul 
learned  to  weave  and  spin  ;  and  in  later  life  often  worked  with  his  own  hands,  providing 
for  himself  the  support  which  lie  proudly  refused  to  receive  from  the  churches,  and  some- 
times using  his  trade  to  introduce  himself  and  his  doctrine  into  Jewish  circles  from  which 
otherwise  his  apostleship  luight  perhaps  have  excluded  him.' 

So  quietly  passed  the  boyhood  days  of  that  life  destined  to  be  so  eventful.  Beside 
father,  mother  and  sister,  —  that  sister  whose  son  in  after  years  saved  his  life  from 
the  hand  of  the  assassin,''— Saul  had  other  kinsfolk,  some  of  whom  entered  the  Christian 
church  before  him.^  But  whether  his  father  and  mother,  following  him,  were  ever  nvim- 
bered  among  the  disciples  of  Christ,  or  whether  he  had  to  attest  his  fidelity  to  the  Master 
by  leaving  father  and  mother  to  follow  Christ,  or  whether  tliey  did  not  live  to  mourn  what 
they  would  have  regarded  as  the  apostasy  of  their  son,  we  do  not  know.  It  must  be 
accounted  a  singular  circiunstance  that  one  whose  feelings  were  so  warm,  eind  who  uttered 
them  so  fully,  has  not  in  any  of  his  writings  left  any  word  by  which  we  can  trace  the 
history  of  his  parents  ;  such,  however,  is  the  case. 

His  father  intended  him  ff)r  a  Jewish  Rabbi,  and  it  was  not  possible  for  a  Greek  city  to 
afford  the  necessary  education.  Saul  was  still  a  mere  boy,*  when  he  went  up  to  Jerusalem 
to  complete  his  studies  under  the  instruction  of  the  most  famous  of  Jewish  Rabbis 
— Gamaliel  I. 

Pharisaism,  the  religion  of  Palestine,  was  divided  into  two  conflicting  schools,  that 
of  Hillel  and  that  of  Shammai.  The  one  insisted  on  a  literal  compliance  of  the  law,  the 
other  on  a  spiritual  apprehension  of  it ;  the  one  on  Sabbath  observance  and  the  washing  of 
hands,  the  other  on  faith  in  God  and  love  toward  man  ;  tlie  one  educated  the  Pharisees 
who  sought  the  life  of  Christ,  the  other  taught  that  Simon  who  feted  him,  that  Nicodemus 
who  came  to  him  by  night,  that  Joseph  of  Arimathea,  in  whose  tomVj  he  was  buried.  The 
one  in  short  M'as  pie  Jesuitism,  the  other  the  Jansenism  of  the  first  century.  Gamaliel 
occupied  a  position  midway  between  these  contending  factions.  He  lived  in  the  last  days 
of  Judaism.  The  conscience  of  the  nation  had  already  grown  lax.  Pharisaism  had  degen- 
erated from  a  faith  to  a  form,  from  a  religion  to  a  ritual.  In  theology  Gamaliel  was  a 
disciple  of  his  grandfather  Hillel ;  in  spirit  he  was  more  akin  to  the  rival  school 
of  Shammai. 

He  insisted  on  the  rigorous  observance  of  the  Sabbath,  but  he  relaxed  the  rigidity 
of  the  petty  regulations  which  encumbered   it.      He  never  rose  so  far  above   sectional 

•Acts  xviii :  1-3  ;  xx:34.  XKTjvoiroids  is  translated  by  Luther,  "carpet  maker,"  liy  Miohaelis  and  Hatilein, 
"  mechanical  instrument  maker,"  and  by  Chrysostom  "  worker  in  leather,"  or  "  sewer  of  tents."  The  interpretation 
given  above  is,  however,  the  one  now  generally  accepted.  See  Davidson's  Intro,  vol.  II.,  p.  70  ;  and  Smith's  Bib. 
Dictionary,  article  Paul.  »  Act  xxiii  :  16.  '  Romans  xvi :  7,  11. 

*  So  we  judge,  not  only  from  the  fact  that  Jewish  children  were  sent  away  t<^i  school  at  the  age  of  12,  but  also 
from  the  declaration  of  Paul  :  "  avareepayevos  &i  tv  rrf  jroAei  Taiirr)  jropo  Toiis  noSas  roMoAirjA,"  (Acts  xxii  :  3),  very  well 
translated  in  the  English  version,  "  hrmigJit  up  in  this  city  at  the  feet  of  Gamaliel."  See  also  his  statement  before 
Afirippa,  Acts  xxvi  :  4. 


SAUL    OF    TARSUS.  17 

> 

prejudice  as  to  recognize  in  all  humanity  the  cliildren  of  God,  but  he  endeavored  to  curb 

the  spirit  which  treated  as  accursed  those  in  whose  veins  the  blood  of  Abraham  did  not 

flow.'     His  teacliing  was  rigid,  but  his  disposition  was  humane.     Comparing  him  with  men 

of  more  modern  times  we  should  describe  him  in  a  word  as  the  Erasmus  of  his  day.     Like 

Erasnms,  living  in  a  corrupt  age,  a  member  of  a  corrupt  church,  like  Erasmus  he  had 

neither  the  conscience  to  commit  himself  to  a  party  wliose  hollow  insincerity  shocked  his 

moral  sense,  nor  the  courage  to  disavow  it  and  do  it  battle.     A  manly  heroism  might  have 

made  him  the  first  of  the  apostles.    Timidity  made  him  only  the  last  of  the  Jewish  Rabbis.* 

At  the  feet  of  this  conservative  theologian  ^  of  an  already  efl'ete  religion,  Saul  received 
his  chief  religious  instruction.  He  was  taught — this  much  the  literary  remains  of  his  age 
make  clear  to  us — to  believe  that  Jerusalem  was  to  be  the  mistress  of  the  world,  and  the 
Greeks  and  Romans  the  servants  of  the  Hebrew  ;  taught  that  the  children  of  Abraham 
alone  were  the  people  of  Gotl ;  taught  to  look  upon  the  Gentile,  as,  in  the  sixteenth  century, 
the  Church  taught  the  devout  Spaniard  to  look  upon  the  Jew  ;  taught  to  despise  the 
heathen  races  and  to  pride  himself  upon  his  Abrahamic  blood  ;  taught,  in  the  words 
of  a  Hebrew  Rabbi,  that  "  a  single  Israelite  is  worth  more  than  all  the  people  who  have 
been  or  shall  be."  If  in  his  eagerness  for  study  he  acquainted  himself  with  Greek  and 
Roman  literature,  it  was  only  as  a  modern  Jesuit  might  study  the  literature  of  Protestant- 
ism, or  the  student  at  Andover  or  Princeton  the  writings  of  Auguste  Comte.  If  he  passed 
a  Gentile  in  the  street  he  gathered  his  garments  close  about  him  that  he  might  not  suffer 
the  pollution  of  his  touch.  He  bought  no  meats  in  open  market  lest  he  might  be  defiled 
by  Gentile  contact.  He  sat  at  no  table  where  Greek  or  Roman  sat.  He  waited  with  im- 
patient faith  for  the  day,  when,  humbled,  they  would  sue  for  mercy  at  the  feet  of  the 
triumphant  Jew,  waited,  sure  that  this  day,  long  prophesied,  was  not  far  distant.  He  was 
taught,  too,  that  religion  consists  in  obedience — obedience  exact  and  literal  to  a  law  of  petty 
and  perplexing  details.  He  became  the  slave  of  a  tjTannical  conscience,  and  measured  his 
life  by  the  exactness  with  which  he  fulfilled  every  precept,  not  only  of  the  Mosaic  law,  but 
of  the  elaborate  traditions  which  had  been  superadded  to  it.  He  gave  tithes  of  all  he 
possessed.  He  prayed  three  times  every  day,  as  the  Arab  still  does,  kneeling  where  the 
hour  found  him  and  facing  the  rising  of  the  sun.  He  fasted  twice  in  everj^  week.  He 
washed  with  scrupulous  care  before  every  meal." 

True,  Gamaliel  relaxed  somewhat  the  burdensomeness  of  the  Pharisaic  ritual.  True, 
he  modified,  by  his  humane  spirit,  the  precepts  of  a  code  which  commanded,  concerning 
the  Gentile,  "  Thou  shalt  love  thy  neighbor  and  hate  thine  enemy."  But  Saul's  mind  was 
too  logical  to  accept  half  truths,  his  courage  too  undaunted  and  too  warlike  to  content 
itself  with  half  measures.  There  are  some  souls  to  whom  compromises  are  inherently 
abhorent,  whose  intensive  energy  forbids  them  from  ever  recognizing  any  truth  in  the 

'  He  decreed  that  all  persons  called  on  the  Sabbath  to  assist  either  at  hostile  invasions,  or  inundation,  or 
fires,  or  at  the*falling  dow-n  of  houses,  or  even  at  childbirth,  might  walk  two  thousand  paces  in  any  direction  !  and 
decreed  to  the  heathen  poor  the  same  right  to  glean  as  that  possessed  by  the  Jews.  See  Kitto  Bib.  Cy..,  art. 
Gamaliel.  Conybeare  and  Howsen  by  confounding  him  with  Gamaliel  II.,  his  grandson,  have  made  some  curious 
mistakes,  and  have  erroneously  measured  his  character. 

'  It  is  a  rabbinical  proverb,  "With  the  death  of  Gamaliel  the  reverence  for  the  law  ceased,  and  purity  and 
abstinence  died  away." 

'  Gamaliel's  famous  interposition  on  behalf  of  the  apostles  (Acts  v :  3.3-39),  has  given  him  an  undeserved 
reputation  among  Christian  Mrriters.  This  is  not,  however,  if  the  reader  will  consider  it,  a  plea  for  toleration  or 
liberty  of  conscience  at  all,  but  only  for  peace,  by  one  constitutionally  afraid  of  conflict,  and  is  based  on  no  broad 
principles  of  human  rights,  but  on  the  baldest  possible  fatalism. 

*  Compare  Acts  xxvi :  5,  with  Luke  xviii :  II,  12,  and  Mark  vii :  3.  For  an  account  of  Pharisaism  see  Abbott's 
Jesus  of  Nazareth,  Chaps,  xiv  :  xv  :  and  zx. 


18  PAUL'S    LIFE    AND    LETTERS.  ^ 

doubtful  motto,  "  In  medio  tutissimus  ibis.'''  Such  a  man  was  Saul.  What  he  believed  he 
believed  with  his  whole  heart ;  what  he  did  he  did  with  all  his  might.  Whatever  he  was, 
he  must  be  sell-consistent. 

Between  the  extreme  of  a  rigorous  Pharisaism  and  the  utmost  liberty  of  an  enfranchised 
soul  there  is  no  middle  ground  for  such  a  man  to  occupy.  He  drank  in  the  teachings  of 
the  School  of  Hillel  without  imbibing  the  liberal  spirit  of  Gamaliel.  He  accepted  the 
precepts  of  his  teacher's  rigid  theology,  while  his  whole  soul  rebounded  from  the  timid 
conservatism  which  modified  them  to  suit  the  degeneracy  of  the  times.  We  have  seen 
Luther,  in  an  age  when  monkish  devotion  was  an  idle  farce,  laying  aside  his  ambitions,  and 
even  his  studies,  and  entering  the  monastery  to  go  on  its  behalf  as  a  beggar,  from  door  to 
door ;  we  have  seen  Father  Hyacinthe  becoming  a  bare-footed  Carmelite  and  submitting  him- 
self to  all  the  privations  of  the  most  austere  order  of  an  ascetic  religion,  austerities  which 
enter  into  the  very  soul  of  him  who  really  feels  the  humiliation  which  his  ascetic  life 
symbolizes.  The  Pharisaism,  which  to  the  age  was  a  form,  was  to  Paul  a  faith  ;  to  him 
the  ritual  was  a  real  religion.  The  earnestness  of  his  nature  was  never  in  after  life  more 
apparent  than  in  these  student  days.  He  distanced  all  competitors.*  In  his  own  sect, 
despite  his  youth,  he  became  widely  famous.^  His  zeal  made  him  a  marked  man  in  an  age 
when  the  fires  of  a  real  faith  burned  low  and  nothing  was  left  upon  the  altar  but  the 
smoldering  ashes  of  the  piety  of  the  past. 

And  yet  with  all  his  scrupulousness  he  knew  no  peace.  An  aroused  conscience  only 
irritates  itself  by  endeavoring  to  conform  to  a  ritualistic  religion.  Saul's  impetuous  tem- 
perament continually  broke  over  the  bounds  which  his  conscience  set.  His  penances  never 
were  sufficient  to  satisfy  his  own  self-condemnation.  At  the  very  time  when  to  others  he 
seemed  blameless  he  was  spurring  himself  to  a  more  vigorous  performance  of  duty,  a  more 
painful  penance  for  sin,  and  a  greater  zeal  in  religion.^  The  half  faith  and  cold  inaction 
of  actual  Pharisaism  served  but  as  a  spur  to  his  morbid  conscience.  His  indignation  with 
others  reacted  upon  himself.  Gloomy,  austere,  self-contained,  with  warm  affections  con- 
tinually trampled  under  foot,  with  a  faith  false  but  fervent,  a  conscience  blind  but  relent- 
less, a  religion  intolerant  toward  others,  but  equally  intolerant  toward  himself,  with  convic- 
tions petrified  into  bigotry  and  an  enthusiasm  flaming  into  fanatical  zeal,  Saul  was  well 
fitted  by  his  narrow  creed  and  his  relentless  sincerity  to  light  those  fires  of  persecution 
which  it  has  taken  the  blood  of  so  many  thousands  of  martyrs  to  extinguish. 


'  Galatians  i :  14.  3  Acts  xxvi :  4,  5. 

•  Compare  Phil,  iii :  6  with  Romans  Vllth  Chap,  passim.  Whether  the  latter  describes  Paul's  experience 
before  or  after  his  conversion  is  a  hotly  contested  point.  It  doubtless  receives  its  coloring  from  his  Pharisaic 
experience. 


CHAPTER     II. 

THE    CONVERSION    OF    PAUL. 

THE  first  step  in  the  transformation  of  Saul  of  Tarsus  into  Paul  the  Apostle,  was  the 
influence  exerted  upon  him  by  the  martyrdom  of  Stephen.  The  germ  of  all  Paul's 
sub.^equent  teaching  is  to  be  found  in  Stephen's  speech.'  A  study  of  his  character,  and  an 
analysis  of  his  speech,  will  lielp  the  ctireful  student  to  a  comprehension  of  the  life,  character 
and  writings  of  the  great  apostle. 

The  differences  between  the  two  sections  of  the  Christian  church  had  their  origin  in 
analagous  differences  in  the  Jewish  Church.  The  rift  began  in  Judea  which  later  grew 
broad  between  the  Christian  churches.  The  dispersion  of  the  Jews  had  already  begun 
before  the  death  of  Christ ;  the  children  of  the  dispersed  Jews,  coming  back  to  their  native 
land,  brought  back  witli  them  a  broader  culture  and  a  more  generous  spirit  than  their 
provincial  neighbors  possessed  or  could  comprehend.  Among  the  four  hundred  and  fifty 
synagogues  which  Rabbinical  tradition  assure,  us  blessed  the  city  of  Jerusalem,  the  people 
of  nearly  every  province  had  their  own  sanctuary.  The  Libertines,''  expelled  from  Italy 
by  Tiberius,  the  dark-liued  proselytes  returning  to  the  home  of  their  fathers  from  Northern 
Africa,  the  emigrants  from  Alexandria  bringing  with  them  from  the  dreamy  atmosphere 
of  Egypt  the  mystical  philosophy  of  Philo,  the  children  of  the  dispersed  Jews  scattered 
throughout  Cilicia  and  the  province  of  Asia,  each  had  their  own  synagogue.  Untrammeled 
by  the  inflexible  prejudices  of  the  Judeans,  their  minds  insensibly  broadened  by  their 
intercourse  with  Gentile  nations,  these  naturalized  citizens  of  Judea  furnished  the  nascent 
religion  with  most  of  its  first  adherents.  Prominent  among  these  converts  from  the  Grecian 
proselytes '  was  Stephen.  He  held  a  subordinate  office  in  the  little  church,  as  steward 
of  its  poor  fund.  That  ecclesiasticism  which  forbids  all  preaching  except  by  duly" appointed 
ofiicials  was,  in  the  simplicity  of  the  early  Church,  unknown.  Under  the  ancient  Jewish 
hiw,  whoever  felt  the  truth  burdening  his  heart  was  free  to  utter  it.  No  ordination  was 
required  to  constitute  a  prophet.  In  tlie  Synagogue  service  the  sermon  was  rarely  preached 
by  the  minister.  Whoever  had  a  word  of  exhortation  to  the  people  spoke.  The  formalism 
of  a  later  age  had  not  yet  been  imposed  upon  a  service  which  inherited  the  spirit  of  liberty 
from  the  religion  it  supplanted.  Thus  Stephen  became  a  popular  and  powerful  preacher 
of  the  new  religion.  He  was  a  man  of  devoted  piety,  of  intense  moral  convictions,  and 
of  that  native  grace  of  character,  of  manner  and  of  diction,  which,  combined  with  clear 
conceptions  of  truth,  and  a  resolute  adherence  to  it,  never  fails  to  give  its  pos.sessor  power 
over  his  more  pliable  fellows.*  The  clearness  of  his  moral  vision  made  him  im])atient 
of  religious  pretense,  and  his  impetuous  temper  made  him  unguarded  in  rebuking  it.  He 
habitually  attended  the  synagogues  of  the  Jews  of  foreign  birth,  and  availed  himself  of  the 
opportunities  which  the  service  afforded  to  proclaim  the  advent  of  the  long-expected  Messiah, 

'  Acts  vii,  Prel.  Note. 

•  For  different  interpretations  of  the  word  see  Smith's  Bible  Dictionary,  article  "  Libertines." 

•  This  name  indicates  that  he  was  of  Greek  descent ;  and  the  brief  description  of  his  ftuieral  rites  that  his 
friends  were  chiefly  proselj'tes,  Acts  viii  :  2  ;  compare  Acts  vi  :  5. 

•  Acts  vi  :  8,  XapiTo?  not  ttio-ti?,  "  grace  "  not  "  faith."  The  use  of  the  word  here  as  in  Luke  iv  :  22,  indicates 
the  natural  quality  rather  than  a  divine  and  special  gift     But  Alford  contra. 


20  PAUL'S    LIFE    AND    LETTERS. 

and  in  terms  so  bold  as  to  provoke  continuous  and  bitter  controversy.'  Of  his  teaching  we 
have  indeed  but  very  brief  intimations.  But  both  the  character  of  the  accusation  lodged 
against  him  and  the  nature  of  his  defense  are  such  as  to  indicate  very  clearly  the  spirit 
of  the  man  and  of  his  teaching.  He  was  brought  before  the  Sanhedrim  charged  with  the 
offense  for  which  Christ  had  been  condemned  to  death — blasphemy.  The  historian  tells  us 
that  witnesses  were  suborned.  History,  however,  has  fulfilled  the  prophecy  imputed  to 
him  ;  and  there  is  no  good  reason  to  suppose  that  the  charges  were  not  substantially  true. 
He  was  accused  of  having  declared  that  Jesus  of  Nazareth  would  destroy  the  Temple  and 
change  the  customs  which  Moses  had  delivered  to  the  nation.^  The  Temple  has  long  since 
been  destroyed  and  its  solemn  ritualistic  service  supplanted  by  the  cross  of  Christ.  Stephen's 
only  offense  consisted  in  foreseeing  the  future  and  striving  to  prepare  the  nation  for  it.  He 
only  preached,  perhaps  enigmatically,  what  Paul  afterward  declared  so  clearly,  that  Christ 
was  the  end  of  the  law.^  Indeed,  in  his  defense,  the  prisoner  did  not  deny  the  substantial 
truth  of  the  accusation.  He  proceeded  to  reiterate  his  doctrine  and  to  prove  it  by  a  recital 
of  Jewish  history  from  the  Jewish  sacred  writings. 

The  favor  and  blessing  of  God  (such  was  the  substance  of  his  address)  had  not  been 
confined  to  Judea  and  its  people.  God  appeared  to  Abraham  in  a  land  of  idolatry  (Acts  7  : 
verse  2)  ;  caused  his  seed  to  dwell  in  a  nation  of  idolaters  (verses  6,  10)  ;  educated  Moses 
in  pagan  philosophy  (verse  22) ;  called  him  from  a  sojourn  in  a  pagan  land  to  become 
Israel's  deliverer  (verses  29,  30) ;  appeared  long  before  the  Temple,  or  the  Holy  City,  to 
Moses  in  Midian,  to  Joseph  in  bondage,  to  Israel  in  the  wilderness  (verses  2,  9,  10,  30,  33). 
David  was  a  man  after  God's  own  heart,  but  David  was  forbidden  to  build  the  Temple 
(verse  46).  Both  David  and  Solomon  declared  that  no  Temple  could  hold  the  Most  High 
(verse  48).  From  their  origin  to  their  dispersion  the  Israelitish  people  had  steadily  resisted 
God's  holy  will,  by  their  repudiation  of  Moses,  by  their  defection  at  Mt.  Sinai,  by  their 
sub.sequent  idolatry,  by  their  persecution  of  the  prophets  (verses  9,  27,  39,  41,  42,  43, 
51,  52).  It  was  neither  strange  nor  blasphemous  doctrine  which  he  preached,  that  they 
had  now  rejected  the  Messiah  and  were  rejected  of  God.  Their  whole  history  illustrated 
and  enforced  it.  I  have  said  that  the  germs  of  Paul's  teaching  are  to  be  found  in  Stephen's 
speech.  The  curious  reader  may  verify  the  statement  by  comparing  the  martyr's  last 
address  with  Paul's  first  reported  sermon  (Acts  chap.  7  :  with  Acts  chap.  13) :  or  the  doc- 
trines of  the  former  with  such  declarations  from  Paul's  single  Epistle  to  the  Romans  as 
those  in  Rom.  3  :  9-19  ;  5  :  14 ;  9  :  7-16. 

At  first  Stephen's  intent  was  not  very  clear.  But  as  he  proceeded  and  the  full  signifi- 
cance of  his  address  appeared  more  clearly  the  faces  of  his  accusers  contracted  with  passion. 
Stephen  saw  the  change  and  perceived  its  significance,  broke  off  in  his  address,  and,  by  one 
of  the  sudden  transitions  which  is  the  peculiar  privilege  of  saintly  and  fervid  souls,  passed 
from  the  contemplation  of  the  visible  to  that  of  the  invisible  world.  The  court-room  and 
the  angry  assembly  faded  from  his  sight,  and  another  and  sublime  judgment  bar  openeil 
before  him.  "  Behold,"  he  cried,  "  1  see  the  heavens  opened  and  the  Son  of  man  standing 
on  the  right  hand  of  God."  The  whole  assembly  counted  this  declaration  as  a  confession — 
nay,  as  an  act  of  blasphemy  !  The  court  was  transformed  into  a  mob.  Marcellus,  the 
successor  of  Pilate,  was  a  more  complaisant  ruler,  and  winked  at  disorders  which  did  not 
directly  threaten  the  authority  of  Rome.  The  mob  felt  little  fear  of  either  interference  or 
punishment  from  Roman  legions.     Without  waiting  for  deliberation  or  even  pronouncing 

'  Acts  vi :  9.  >  Acts  vi :  11-14. 

'  Romans  x  :  4.  End  in  time  and  in  aim  ;  the  accomplishment  and  so  the  completion  of  the  law,  which  has 
fulfilled  its  purpose  and  no  longer  remains,  at  least  no  longer  lives. 


CONVERSION    OF    PAUL.  21 

a  formal  venlict,  the  infuriated  people  seized  the  unresisting  martyr  and  dragged  him  with- 
out the  city  walls,  there  to  stone  him  to  death.  The  witnesses  were  required  by  Jewish  law 
to  hurl  the  first  stones;  Saul  of  Tarsus  took  their  tunics  in  his  keeping.  He  had  listened 
to  the  address,  shared  with  the  mob  its  anger  at  Stephen's  interpretation  of  Jewish  history, 
and  was  a  willing  witness  to  his  death. 

But  to  such  a  man  as  Saul  there  is  no  victory  in  killing  an  adversary.  He  only  is  con- 
(juered  who  is  converted.  The  death  of  the  speaker  only  fastened  his  words  ineffaceably  in 
Saul's  mind.  He  hated  them  too  intensely  to  forget  them.  That  Stephen  should  brave  the 
indignation  of  the  people,  the  judgments  of  the  Jewish  Supreme  Court,  and  the  punishment 
wliich  the  law  of  God  denounced  against  him  for  his  blasphemy,  and  in  the  very  hour 
of  his  death,  triumph  over  his  antagonists,  converted  Saul's  anger  into  a  passion.  He  was 
determined,  at  whatever  cost,  that  these  heretics  should  yield  to  him.  He  became  exceed- 
ingly mad  against  them.  He  went  from  house  to  house  in  search  of  their  conventicles. 
He  spared  neither  man  nor  woman.  At  many  a  cruel  scourging  in  the  synagogue  he  pre- 
sided. He  added  jeer  and  insult  to  the  punishments  which  he  inflicted.  As  a  wild  beast 
infuriated,  he  ravaged  the  young  church.  He  endeavored  in  vain  to  compel  its  disciples  to 
renounce  their  Lord.  More  than  one  followed  Stephen  to  share  with  him  the  martyr's 
coronation.'  And  still  the  new  religion  grew  apace,  and  its  adherents,  fleeing  as  the  Lord 
had  bid  them  from  this  new  danger,  carried  with  them  the  Gospel  into  other  communities. 
Every  blow  on  the  red-hot  iron  struck  out  sparks  for  the  illumination  of  the  surrounding 
darkness.  The  people  wearied  of  this  perpetual  controversy.  The  priests,  Sadducees  at 
heart,  and  sha'ring  with  their  Roman  patrons  the  Roman  indifference  respecting  all  religion, 
looked  with  almost  equal  contempt  on  the  zeal  which  inflicted  and  the  zeal  which  suffered 
martyrdom.  They  wanted  peace.  Saul  kept  them  in  a  fever  of  perpetual  excitement. 
They  cared  far  less  about  religion  than  about  their  places.  These  irregular  proceedings 
endangered  their  harmonious  relations  with  the  Roman  Court.  They  were,  as  priests  are 
apt  to  be,  a  lazy,  self-indulgent,  good-natured  caste,  inclined  always  to  cry  out,  "  Peace  ! 
Peace  ! "  where  there  was  no  Peace.  Paul's  religious  faith  was  a  rebuke  to  their  skepticism, 
his  zeal  a  rebuke  to  their  lazy  indiff"erence,  and,  if  we  may  judge  anything  of  his  char- 
acter then  by  its  development  afterward,  his  rebuke  \va?  not  always  a  silent  one.  The 
priesthood  was  shamefully  degenerate  and  corrupt.  Paul  at  least  was  honest,  and  to  a  cor- 
rupt priesthood  an  honest  adherent  is  more  obnoxious  than  an  open  foe. 

We  have  already  had  occasion  to  compare  Saul  of  Tarsus  w^th  Loyola.  In  character  and 
in  tlie  circumstances  of  their  positions  there  is  much  resemblance.  Both  were  fanatically 
zealous  adherents  of  a  false  religion.  Both  lived  in  an  age  when  universal  skepticism  had 
eaten  out  the  heart  of  the  national  worship  and  left  it  a  bloodless  formalism.  Both  pos- 
sessed a  military  impatience  of  insubordination.  To  both  heresy  was  the  capital  crime. 
There  is  no  reason  to  suppose  that  young  Saul  was  any  more  popular  in  Jerusalem  than 
young  Loyola  in  Spain.  When,  therefore,  not  sjvtisfied  with  scattering  heresy,  but  deter- 
mined to  extirpate  it,  he  applied  to  the  High  Priest  for  letters  to  the  Synagogue  of  Damas- 
cus, that  he  might  prosecute  his  religious  campaign  there,  I  imagine  the  High  Priest  was 
only  too  glad  to  grant  them,  only  too  glad  to  be  rid  of  one  who,  even  as  a  Jew,  was  "a 
pestilent  fellow  "  and  "  turned  the  world  upside  down." 

Yet  it  is  certain  that  Saul  was  far  from  being  at  peace  in  his  own  soul.  The  kindli- 
ness of  a  nature  always  tenderly  .sensitive,  and  the  better  though  but  half-conscious 
convictions  of  a  conscience  not  wholly  perverse,  remonstrated  with  liiin.     There  was  that 

'  Acts  viii :  3  ;  xxii :  4  ;  xxvi  :  10,  11  and  Alford  thereon  ;  I.  Tim.  i :  13  and  Alford  thereon- 


22  PAUL'S    LIFE    AND    LETTERS. 

in  the  almost  audacious  heroism  of  such  a  man  as  Stephen  which  ccnild  not  fail  to  awaken 
all  the  better  impulses  of  Saul's  kindred  soul.  The  very  radicalism  of  the  martyr's 
speech  affected  the  tiery  persecutor  far  more  than  a  more  cautious  utterance  could  have 
done.  Tlie  stern  denunciations  of  the  degenerate  age  chimed  in  only  too  well  with  his 
own  perhaps  not  unuttered  sentiments.  There  were  times  when  he  questioned  with  himself 
whether  he  might  not  have  read  the  prophets  wrongly,  whether  the  subjugation  of  the 
Gentile  world  was  not  to  be  accomplished  in  some  method  other  than  he  had  been  led  to 
expect,  whether  it  were  possible  that  indeed  the  hope  of  Israel  had  been  fulfilled  in  the 
advent  of  its  long-promised  Messiah,  and  the  hope  of  the  world  was  to  be  realized  tlirough 
the  cross  on  which  he  had  been  crucified.  He  who  felt  so  keenly  in  every  new  martyrdom 
a  new  defeat  sometimes  felt,  perhaps,  though  he  did  not  acknowledge  it  even  to  himself, 
that  the  Great  Martyr  was  in  fact  a  victor  even  in  his  death.  Implicitly  accepting  tlie  faith 
of  his  age  in  the  influence  of  evil  spirits,  he  perhaps  attributed  these  doubts  and  forebod- 
ings to  the  suggestions  of  Satan,  and  banished  them  resolutely  from  his  mind  only  to  be 
haunted  by  them  on  the  morrow.  The  more  that,  despite  himself,  his  mind  secretly  mis- 
gave him,  the  more  he  gave  himself  to  this  work  of  persecution,  striving  with  the  same 
blow  to  extirpate  the  heresy  without  and  that  which  in  his  inner  consciousness  he  recognized 
in  his  own  soul.  A  resolute  and  self-willed  man  is  often  thus  embittered  by  arguments  which 
he  cannot  answer,  and  endeavors  to  compensate  for  the  conscious  weakness  of  his  cause  by 
the  virulent  vigor  with  which  he  maintains  it.  Every  new  assault  upon  the  nascent 
religion  reacted  with  terrible  force  upon  the  soul  of  the  self-tortured  persecutor.  Through- 
out this  period  of  turbulent  zeal,  he  was  fighting  against  his  own  better  nature,  his  own 
interior  but  unconfessed  convictions  of  the  truth. 

Something  such  I  conceive  to  have  been  Saul's  state  of  mind  when  he  entered  upon 
the  road  which  leads  from  the  most  sacred  to  the  most  ancient  city  of  the  world.  It  is  by 
the  slow  processes  of  Oriental  travel  a  six  days'  journey.  It  gave  the  fiery  zealot  time,  and 
the  past  few  weeks  or  months  had  furnished  him  with  abundant  food  for  thought.  During 
these  hours  of  comparative  repose  all  the  old  doubts  returned  in  ten-fold  force.  The 
patient  faces  of  the  martyred  men  and  women  attesting  by  their  lives  their  love  for  Jesus 
haunted  him.  All  the  testimonies  they  had  adduced  from  Scripture,  and  the  weightier 
testimonies  which  they  had  produced  by  the  purity  of  their  lives  and  the  quiet  heroism 
of  their  uncomplaining  sufferings  and  death,  martialled  themselves  before  him.  He  felt, 
as  never  before,  that  the  resolute  action  of  his  life  was  only  a  mask  to  hide  the  weakness 
and  irresolution  and  indecision  within.  It  needed  but  one  striking  and  startling  testimony 
to  turn  the  trembling  scales  of  his  mind,  now  held  almost  in  equipoise.  That  one  last 
testimony  God  vouchsafed.  He  that  left  Jerusalem  a  persecutor  entered  Damascus  a 
Christian. 

It  must  be  frankly  confessed  that  the  event  which  constitutes  the  turning  point  in  the 
career  and  even  the  character  of  Paul  is  involved  in  some  mystery.  We  have  indeed  three 
accounts  of  the  heavenly  vision,  but  they  all  probably  proceed  from  the  same  witness,  at 
least  there  is  no  evidence  that  Luke  obtained  his  account  from  any  other  quarter.  We  are 
not  accustomed  to  place  imjilicit  credence  in  stories  of  supernatural  voices,  visions,  and 
dreams,  however  much  we  may  honor  the  man  who  imagines  that  he  has  enjoyed  the 
privilege  not  vouchsafed  to  his  more  phlegmatic  neighbors.  That  men  of  a  skeptical  turn 
of  mind  should  question  the  historical  accuracy  of  the  account  which  Paul  has  given  us 
of  his  eventful  journey,  without,  however,  calling  his  veracity  in  question,  ought  not  to 
surprise  us. 

It  is,  however,  to  be  remembered  that  the  sudden,  and,  in  some  respects,  mysterious 


CONVERSION    OF    PAUL.  23 

change  which  converted  Saul  the  persecuting  zealot  into  Paul  the  persecuted  Christian,  is 
not  without  its  frequent  parallel  in  the  history  of  human  experience.  It  is  neither  his- 
torically less  certain  nor  intrinsically  less  crediljle  than  the  conversion  of  Constantine  the 
heathen  Emperor  into  Constantine  the  imperial  patron  of  Christianity,  Augustine  the 
dissolute  rou(5  and  mystic  philosopher  into  Augustine  the  father  of  theology,  Loyola  the 
martial  cavalier  into  Loyola  the  self-denying  and  self-torturing  monk,  Luther  the  willing 
slave  of  an  intolerable  monastic  bondage  into  Luther  the  emancipator  of  Christendom, 
Bunyan  the  drunken  tinker  into  Bunyan  the  poet  preacher.  These  surprising  transforma- 
tions of  character  are  also  often  believed  ])y  their  subjects  to  be  accompanied,  if  not  pro- 
duced, by  supernatural  phenomena.  Paul  saw  a  great  light  and  heard  a  voice  from  heaven. 
Constiintine  beheld  in  the  meridian  the  lununous  trophy  of  the  cross  inscribed  with  the 
motto  which  became  thereafter  the  motto  of  his  life.  Loyola  in  his  cave  at  Manresa  saw  in 
the  hetivens  the  hosts  of  Babylon  and  those  of  Jerusalem  set  in  battle  array.  Luther, 
climbing  Pilate's  staircase,  heard  a  voice  speaking  in  audible  tones,  "The  just  shall  live  l)y 
faith."  Even  if  these  conversions  were  isolated  phenomena,  it  would  be  necessary  for  a 
rational  psychology  to  afford  some  reasonable  interpretation  of  them.  But  such  is  not  the 
case.  They  are  historically  more  prominent,  but  not  individually  more  remarkable,  than 
similar  changes  taking  place  about  us  every  day. 

In  fine,  whatever  theoretical  philosophy  might  lead  us  to  expect,  character  is  not  iii 
fact  a  gradual  development.  It  is,  on  the  contrary,  subject  to  changes  surprisingly  sudden 
■and  surprisingly  radical.  Of  these  transformations  there  is  no  more  reasonable  interpre- 
tation to  be  offered  than  that  which  is  afforded  by  the  faith  that  our  heavenly  Father  deals 
directly  with  his  children,  that  the  mind  of  man  is  susceptible  not  only  to  God's  truth  but 
to  God  himself,  that  neither  the  spirit  which  rested  upon  Moses  nor  that  Daemon  which 
communed  with  Socrates  is  a  myth,  and  that,  when  the  soul  is  translated  into  the  heaverdy 
atmosphere  and  truly  "  walks  with  God,"  it  receives  the  endowment  of  a  new  life,  and  sees 
with  clear  vision  the  truths  which  were  before  at  best  but  dindy  discerned,  "  as  trees  walk- 
ing." If  this  indeed  be  true,  the  rest  is  neither  incredible  on  the  one  hand,  nor  impor- 
tant on  the  other.  ^Vliether  Paul  heard  a  real  voice,  or  the  voice  spoke  only  within  his 
soul ;  whether  Constantine  saw  a  Cross  suspended  in  the  heavens,  or  whether  it  was  but  a 
vision  that  entranced  him  ;  whether  some  invisible  spirit  really  whispered  to  Luther  the 
golden  text  of  his  life,  or  whether  his  memory,  quickened  by  God's  spirit,  was  the  angel 
who  bore  to  him  the  message  ;  whether,  in  short,  the  spiritual  result  in  these  and  kindred 
cases  is  produced  by  a  miraculous  appearance  and  a  miraculous  voice,  or  by  a  no  less 
miraculous  impression  upon  the  brain  without  even  the  aid  of  the  external  symbol,  is  a 
question  which  has  so  slight  and  so  distant  a  connection  with  faith  in  a  living  God  and 
a  vital  religion  that  it  is  a  marvel  that  so  many  hours  have  been  wasted  in  its  discussion. 

The  account,  as  it  comes  to  us,  leaves  no  room,  at  all  events,  to  doubt  either  what  was 
the  impression  produced  on  Saul  or  Avhat  the  result  ujuju  his  character.  His  journey  drew 
t(jward  its  end.  The  ruins  of  the  ancient  Roman  roads  remain  to  indicate  the  track  he 
followed.  He  had  traversed  the  hill  country  of  Judea,  passed  close  by  the  city  of  Samaria, 
where  already  the  ministry,  which  Christ  began  in  his  lifetime,  was  being  prosecuted 
by  Philip  and  Peter  and  John,'  descended  into  the  plains  near  the  foot  of  Mount  Tabor, 
cros.sed  the  Jordan  valley  a  little  south  of  the  Sea  of  Galilee,  the  scene  of  Christ's  busiest 
and  happiest  ministry,  pa.s.sed  through  the  environs  of  the  city  of  Gadara,  and  journeying 
thence  in  a  north-easterly  direction  close  along  the  foot  of  the  eastern  spurs  of  thf  anti- 

'  John  iii  :  40  ;  Acts  viii :  5,  14. 


24  PAUL'S    LIFE    AND    LETTERS. 

Libanus,  had  already  perhaps  reached  the  point  where  the  mountain  road  descends  into 
the  plain,  and  where,  even  to-day,  sin-cursed  and  war-riven  as  that  country  is,  the  traveler 
stops  entranced  by  the  view  of  a  valley,  tlie  floral  beauty  of  whose  luxuriant  gardens  is. 
enhanced  by  comparison  with  the  sterile  mountain  ranges  which  encompass  them. 

It  was  mid-day.  The  sun  was  shining  clear  and  bright  from  out  a  cloudless  sky. 
Suddenly  a  glory,  before  which  the  brilliance  of  the  sun  paled,  as  pales  the  moon  before 
the  glory  of  her  stellar  Lord,  shone  athwart  their  vision.  Saul's  companions  were  trans- 
fixed with  wonder  and  with  awe.  Saul  fell  stricken  to  the  ground.  A  voice  addressed 
to  him  the  question  which  he  had  already  asked  himself  a  thousand  times,  but  never 
answered,  "  Saul,  Saul,  why  persecutest  thou  me  1 "  The  bitterness  of  his  long-continued 
battle  had  prepared  him  for  this  hour.  And  yet,  even  now,  awe-struck  as  he  is,  he  yields 
not  his  life-long  convictions  to  the  startling  vision,  nor  accepts  what  may  be  but  the  phan- 
tasy of  the  moment  without  cross-examination.  " Who  art  thou,  sire  ?"'  he  cries.  The 
answer,  "  I  am  Jesus  of  Nazareth,  whom  thou  persecutest,"  is  enforced  by  a  sight  vouch- 
safed of  the  Crucified  One  whom  Stephen  had  seen  standing  on  the  right  hand  of  God — 
a  sight,  in  the  long  years  that  ftjUow,  never  to  be  forgotten.  At  the  same  time  the  heavenly 
voice  discloses  to  him  the  secret  battle  of  his  own  soul.  "  It  is  hard  for  thee  to  kick  against 
the  pricks,"  it  cries.  The  way  of  true  righteousness  is  always  the  way  of  interior  peace. 
Saul's  life  has  been  a  continual  battle  against  the  goads  and  remonstrances  of  his  own 
better  nature.  He  has  indeed  found  it  hard  to  kick  against  the  pricks.  Now  for  the  first 
time  he  experiences  a  sense  of  fear.  The  reading  of  his  heart's  secret  is  more  truly  awful 
than  voice  or  vision.  Trembling  and  astonished  he  instantly  yields  his  allegiance  to  him 
who  is  hencefortli  to  be  his  Lord  and  Master.  He  neither  stops  to  repine  over  the  lost 
past  nor  to  count  the  cost  of  the  self-sacrifices  of  the  future.  Yet,  even  in  that  trial 
moment,  his  Pharisaic  faith  impregnates  his  reply  :  "  Lord,  what  wilt  thou  have  me  to 
do  ? "     For  to  him  still  religion  is  only  a  service. 

Stunned  by  the  suddenness  of  the  revelation,  blinded  by  the  brilliance  of  the  light, 
he  rose  from  the  earth  to  grope  his  way  into  Damascus,  led  by  the  hands  of  his  companions. 
Never  to  his  dying  day  did  he  forget  that  sublime  hour.  Never  did  he  entirely  recover 
from  its  physical  eff'ects.  To  his  latest  day  he  carried  about  with  him  in  the  body  the 
marks  of  the  Lord  Jesus.''  To  his  latest  day  he  wrote  his  letters,  with  perhaps  one  single 
exception,  by  the  hand  of  an  amanuensis.'  His  friends  feeling  poignantly  the  deprivation 
which  he  suffered  in  his  weakened  eye-sight  would,  in  their  zealous  love,  have  fain  plucked 
out  their  eyes  and  have  given  them  to  him.''  Every  student  who  feels  how  his  own 
intellectual  life  depends  upon  eyes  that  never  weary  and  that  never  fail,  and  who  can  com- 
prehend what,  to  such  a  nature  as  Paul,  it  would  be  to  have  the  treasures  of  Greek  philoso- 
phy substantially  closed  against  him,  can  hardly  doubt  that  it  was  that  thorn  in  the  flesh 
which  he  thrice  earnestly  besought  the  Lord  to  remove,  but  which  remained  to  chasten 
his  spirit  and  restrain  his  intellectual  pride,  the  infirmity,  which  remaining  to  attest  the 
reality  of  the  heavenly  vision,  became  his  glory,  because  a  silent  and  unanswerable  witness 
to  the  glory  of  his  Eeedeemer.^ 

For  three  days  he  remained  without  sight,  and  neither  did  eat  nor  drink.  There  are 
heart  experiences  which  can  never  be  revealed  except  to  him  before  whom  the  heart's  most 
sacred  secrets  lie  open.  Such  an  experience  was  that  of  Moses  in  the  sacred  Mount,  of 
Christ  in  the  Garden  of  Gethsemane,  of  Saul  in  the  silence  and  solitude  of  that  protracted 

'  Lord  is  a  general  term  of  address  like  the  Sire  of  the  French,  or  the  Seignor  of  the  Spanish,  and  does  not 
necessarily  imply  any  recognition  on  Saul's  part  that  he  is  addressing  a  divine  being. 

'  Gal.  vi :  17.  ^  Romans  xvi :  22  ;  2  Thess.  iii  :  17  ;  Gal.  vi :  11.  *  Gal.  iv  :  14-16.  »  2  Cor.  xii :  7-10. 


CONVERSION    OF    PAUL.  25- 

luiihiij^lit.  It  is  not  ixKssihle  for  us  to  draw  aside  tlie  vail  beneath  which  the  apostle  has  hid 
these  most  eveuti'nl  hours  of  his  life.  We  cannot  honor  the  curiosity  which  would  seek  to 
do  so.  We  only  know  that  Saul  was  far  from  pliable.  His  will  was  resolute.  His  con- 
victions had  not  been  hastily  formed  and  were  not  easily  abandoned.  He  inherited  the 
intense  patriotism  of  the  Hebrew  race,  and  was  bound  to  his  nation  and  his  kinsfolk  by 
ties  luird  for  a  heart  as  affectionate  as  his  to  sever.  His  pride  of  character  was  sUilwart ; 
his  love  of  approbation  strong  ;  his  fear  of  the  misinterpretation  of  his  former  friends 
greater  than  his  fear  of  death.  What  a  struggle  it  cost  him  to  yield  all  to  his  new  convic- 
tion of  the  truth,  as  it  is  in  Christ  Jesus,  we  do  not  know,  but  we  may  be  sure  the  struggle 
was  long  and  bitter.  We  only  know  tliat  when  at  length  Ananias,  encouraged  by  a  vision 
from  God,  came  to  his  house  to  lead  him  into  the  light  and  receive  him  by  baptism  into 
tlie  Church  he  had  endeavored  to  destroy,  the  transformation  was  completed,  and  the 
persecutor  of  the  Church  had  already  become  to  the  Christian  disciple,  "  brother  Saul." 


CHAPTER     III. 

PAUL    THE    MISSIONARY. 

THE  three  years  which  immediately  follow  Paul's  conversion  are  involved  in  some 
obscurity.  According  to  one  account,  we  should  infer  that  the  convert's  zeal  involved 
him  in  immediate  difficulty  ;  that  he  returned  after  a  very  brief  interval  to  Jerusalem ; 
that  he  there  became  introduced  to  the  fellowship  of  the  Apostles,  and  labored  with  them 
in  preaching  the  Gospel  in  the  Temple  and  the  synagogues  of  the  Holy  City,  until  driven 
from  Judea  by  persecution.'  According  to  the  other  account,  we  should  infer  that  he  did 
not  return  to  Jerusalem  for  three  years,  that  he  then  saw  only  two  of  the  Apostles,  and  that 
only  for  a  brief  conference,  and  that  he  was  not  really  received  into  full  fellowship  by  the 
church  at  Jerusalem  till  a  later  period.^  It  is  not  impossible  to  reconcile  these  accovints, 
though  it  is  impossible  to  tell  with  any  certainty  which  of  the  various  hypothetical  recon- 
ciliations which  have  been  proposed  is  the  correct  one.  Enough,  however,  is  told  to  make 
tolerably  plain  the  general  course  of  his  history,  though  not  the  details  of  his  life.  It  is 
clear  that  he  did  not  yet  fully  understand  the  commission  which  had  been  given  to  him, 
and  the  records  which  have  come  down  to  us  tell  the  story  not  of  his  life,  but  of  his 
mission. 

He  was  baptized  at  once.'  As  yet  there  were  no  conditions  attached  to  membership  in 
the  new  community,  except  a  profession  of  repentance  for  sin  and  faith  in  Jesus  of  Nazareth 
as  the  long-promised  Messiah.  The  Sabbath  following  his  baptism  Paul,  to  the  surprise 
alike  of  Jew  and  Christian,  preached  in  the  synagogue  the  faith  which  he  had  come  to 
Damascus  to  destroy.*  He  waited  neither  for  orders  nor  for  theological  education.  The 
letters  which  he  took  from  the  high  priest  were  the  last  ecclesiastical  authority  which  he 
ever  recognized.  Of  his  preaching  only  a  very  brief  rej^ort  has  been  preserved  to  us  ; 
enough,  however,  to  show  that  he  grasped,  in  his  very  first  utterances,  the  radical  truth 
of  the  new  doctrine  of  which  he  sub.sequently  afforded  by  far  the  most  complete  and  satis- 
factory interpretation.  The  Jews  had  long  expected  a  Messiah.  But  their  expectation  had 
been  of  a  national  deliverer,  a  Kossuth,  a  William  the  Silent,  a  George  Washington.  Paul 
laid  the  foundation  of  his  future  life-work  by  proving  from  the  Jewish  prophets  that  the 
Messiah  was  the  Son  of  God,  a  teaching  which  carries  with  it  the  truth  that  the  deliverance 
which  he  affords  is  a  divine  and  a  spiritual  deliverance.  The  excitement  against  him  was 
intense.  His  life  was  not  safe  in  any  place  where  Jewish  influence  could  follow  him.  He 
fled  from  Damascus  to  Arabia.^  Possibly  he  felt  the  need  of  repose,  that  he  might  recon- 
sider his  position  and  adjust  and  settle  his  own  convictions.  Possibly  he  desired  to  try  for 
himself  what  power  the  Gospel  would  have  over  the  heathen.     Possibly  he  hoped  that  time 

»  Acts  ix  :  19-30.  »  Gal.  i  :  15-24.  »  Acts  ix  :  18.  *  Acts  ix  :  20,  21. 

'  Gal.  i :  17.  I  agree  with  Alford  in  putting  this  self-exile  at  the  22d  verse  of  Acts  ix  :  Davies  (Smith's  Bible 
Diet.,  article  Paul),  following  Pearson,  puts  it  between  verses  19  and  20,  i.  e.,  prior  to  Paul's  preaching  ;  Conybeare 
and  Howson  between  verses  22  and  23  ;  Neander  and  Wordsworth,  during  the  many  days  mentioned  in  verse  23. 
The  "  straightway  "  of  verse  20  is  conclusive  against  the  ecclesiastical  inference  of  such  writers  as  Wordsworth  that 
"  new  converts  ought  not  to  be  admitted  to  exercise  the  functions  of  the  ministerial  office  without  some  proba- 
ilonary  term  of  silence  after  their  conversion." 


PAUL   THE    MISSIONARY.  27 

woiiltl  allay  the  feverish  excitement  which  his  seemin;^  apostasy  had  produced  a<j;aiust  him. 
If  that  was  the  case  he  was  disappointed.  When  he  returned  to  Damascus  it  had  passed 
for  the  time  under  the  control  of  the  Arabian  King  Aretas.  But  the  Arabian  was  as  com- 
j)lais;int  to  the  Jew  as  the  Roman  had  been,  and  the  Jew  was  as  full  of  rage  against  Paul  as 
«ver.  Determined  not  to  lose  their  intended  victim,  the  Jews  induced  the  governor  to 
place  a  guaril  at  the  gates  of  the  city  that  he  might  not  escape.  He  lay  concealed  from  his 
persecutors  for  a  day  or  two,  then,  borrowing  a  stratagem  from  the  ancient  history  of  the 
Jews,  was  let  down  over  the  walls  in  a  basket,  and  so  made  his  way  to  Jerusalem.'  He 
fould  not  have  preached  long  at  Damascus  else  he  would  have  been  known,  recognized  and 
gladly  welcomed  by  the  Apostles  in  Judea.  If  vague  ruuKjrs  of  his  conversion  had  reached 
them  there,  they  were  not  credited."  The  story  of  this  conversion,  which  has  been  made 
the  subject  of  a  scoffing  skepticism  ever  since,  was  received  with  incredulity  at  the  lirsl. 
Perhaps  the  pride  of  the  Apostle,  as  much  as  the  fear  of  the  disciples,  prevented  his  meeting 
with  any  of  the  twelve  except  James  and  Peter ;  and  with  them  only  through  the  inter- 
])osition  of  Barnabas."  Proud,  Paul  certainly  was  by  nature  ;  and  not  the  man  to  thrust 
himself  into  companiousliip  which  hesitated  to  receive  him  or  looked  on  him  askance. 
Anel  he  had  lost  notliiug  of  his  passionate  love  for  his  own  people.  He  had  no  notion 
of  accepting  the  mission  to  the  Gentiles,  probably  did  not  understand  that  this  was  his 
mission.  Who  does  ever  understand  God's  commission  on  the  tirst  giving  of  it?^  He  pur- 
posed to  remain  in  Jerusalem  and  there  preach  the  new  Gospel  to  his  old  associates.  When 
the  Master  appeared  to  him  in  a  vision  and  told  him  to  get  quickly  out  of  Jerusalem 
because  his  testimony  would  not  be  received  there,  he  was  not  at  all  disposed  to  go.  He 
argued  the  case.  "  Lord,"  said  he,  "  they  know  that  1  imprisoned  and  beat  them  that 
believed  on  thee  :  and  when  the  blood  of  thy  martyr  Stephen  was  shed  I  was  standing  by 
and  consenting  unto  his  death,  and  kept  the  raiment  of  them  that  slew  him.'"'  His  con- 
clusion it  is  easy  to  supply.  "  I  am  the  one  above  all  others  to  preach  to  the  Pharisees  and 
the  Sanhedrim.  They  know  me  and  my  honesty  and  my  enthusiasm  for  Judaism."  Not 
until  the  voice  and  the  vision  were  enforced  by  the  providence  of  God,  and  Paul's  life  was 
threatened  by  the  Jews,  did  he  yield  and  flee.  And  still  he  had  no  conception  of  his  life- 
work.  He  went  back  to  his  old  home.  He  spent  nearly  or  quite  three  years  in  Tarsus  and 
its  vicinity.  What  he  did  there  we  know  not ;  l)ut  certainly  he  was  not  idle.  Possibly  to 
his  preaching  there  was  due  the  conversion  of  his  Christian  kinsmen  whom  he  subsequently 
mentions  (Rom.  xvi :  24—27).  A  common  hypothesis  attributes  to  these  three  years  many 
of  the  perils  and  sufferings  catalogued  in  2  Cor.  xi  :  24-27. 

Meanwhile  persecuti(m  was  driving  the  disciples  from  Jerusalem  into  the  provinces, 
and  the  scattered  Christians  went  everywhere  i)reaching  the  word.*  Out  of  these  preach- 
ings grew  little  by  little  Christian  households  ;  we  may  call  them  churches,  providing  we 
do  not,  in  imagination,  construct  a  church  of  the  nineteenth  century  in  the  tirst.  These 
churches  had  no  place  of  meeting ;  they  assembled  in  private  houses  of  individual  mem- 
bers. They  had  no  creed ;  they  believed  in  a  Messiah  to  whose  second  coming  in  their 
own  generation  they  all  joyfully  looked  forward.  They  had  no  ritual ;  they  read  the 
Scriptures,  sang  the  Hebrew  psalms,  which  they  with  great  freedom  api)lied  to  their  own 
circumstances,  and  gathered  every  Sunday  about  a  table  which  became  at  once  an  occasion 
of  Christian  fellowship,   a  memory  of  their  Lord'-s  death,  and  a  prophecy  of  his  return." 

>  2  Cor  xi :  32,  33  ;  Acta  ix  :  24,  25  ;  compare  Joshua  ii  :  15. 

'  Act»  ix  :26.  Note  tliat  It  does  not  say  that  tlie  flist-iplcs  liad  not  heard  of  Paul's  conversion,  but  that  they 
did  not  be)'3ve  in  its  genuineness.  '  Acts  ix  :  27  witli  Gal.  i  :  18.  '  Acts  xxii  :  17-20. 

»-\cLa  viil  1,  4  ;  xi  :  l'.».  •  Acts  ii  :  4«i,  47  ;  iv  :  24-27  ;  Luke  xxii :  15,  It)  ;  Ephes.  v  :  lit :  Col.  lii  :  16. 


28  PAUL'S    LIFE    AND    LETTERS. 

Tliey  liad  no  ordained  ministry ;  whoever  had  a  word  of  comfort,  inspiration,  or  counsel, 
gave  it.  They  had  no  organized  form  of  government ;  sometimes  the  househokl  man- 
aged all  questions  in  purely  democratic  fashion ;  sometimes  they  had  a  Board  of  Elders, 
after  the  fashion  of  the  Jewish  Synagogue ;  sometimes  they  yielded  to  the  judgment  of  an 
apostle  or  messenger  from  the  older  churches  who  appointed  their  officers  or  admonished 
their  disciples  for  them.*  Such  a  household  of  faith  had  sprung  up  at  Antioch.  It  was 
not  a  site  which  one  would  have  chosen  for  the  birthplace  or  the  cradle  of  a  missionary 
church.  Yet  having  been  chosen  for  this  purpose  by  the  providence  of  God,  we  can  now 
see  its  fitness  for  its  appointed  purpose.  Of  all  cities  of  Palestine  it  was  the  most  cosmo- 
politan. Its  commerce  made  it  a  meeting  ground  for  all  peoples.  Greek  art  and  Eastern 
sensuality  combined  to  make  it  the  handsomest  and  most  immoral  city  between  the  Lebanon 
range  and  the  Delta.  Its  public  buildings  were  magnificent,  its  statues  beautiful,  its  climate 
delightful,  and  its  population  corrupt.  Its  half  a  million  of  inhabitants  included  repre- 
sentatives of  almost  every  tribe  ;  every  dialect  was  to  be  heard  and  every  costume  seen 
upon  its  thoroughfare  and  in  its  markets  ;  but  every  form  of  vice  was  also  shamlessly  prac- 
ticed within  its  walls.  Frivolous  amusements  were  the  industries,  selfish  vice  the  business 
of  life.  Here,  where  all  that  was  beautifi;l  in  nature  and  in  art  had  created  a  sanctuary 
for  the  perpetual  festivities  of  vice,  and  where  the  name  of  Christian  was  first  issued  in 
derision,  to  be  converted  in  subsequent  ages  into  the  synonym  for  intelligence,  A'irtue,  and 
honor,  had  gathered  a  little  body  of  disciples  almost  as  cosmopolitan  as  the  city  itself.* 
The  success  of  this  little  church  among  the  pagans  of  this  pagan  city  afforded  the  first  call 
to  missionary  work.  Some  direct  intimations  from  the  Spirit  of  God  interpreted  this  call.^ 
The  church  accepted  the  double  indication  of  the  Divine  will.  Saul  had  been  summoned 
hither  by  his  old  friend  Barnabas.''  A  day  of  fasting  and  prayer  was  appointed  ;  the  laity 
^//^■^■laid  hands  on  the  ministers  ;  and,  ordained  by  their  own  church,  they  went  forth  on  the  first 
■'^  /  missionary  journey  to  the  pagan  world.  Twelve  years  hail  elapsed  since  Saul's  conversion. 
It  is  not  easy  for  us  to  conceive  the  amount  of  courage  necessary  to  such  an  enterprise. 
It  was  heroic — radical.  The  Old  Testament  abounds  with  prohibitions  of  association  with 
pagan  nations.  The  dangers  of  such  association  were  immediate  and  easily  recognized ; 
the  advantages  of  association  were  remote  and  obscure.  Though  "  hate  thine  enemy  "  is 
not  to  be  found  among  the  requirements  of  the  Mosaic  law,  it  was  the  Pharisaic  gloss  upon 
the  Mosaic  law.*  Christ  himself  had  never  preached  the  Gospel  in  any  pagan  city,  or 
to  any  pagan  community.  In  his  first  commission  he  had  bidden  the  twelve  not  to  go  into 
any  heathen  or  even  any  Samaritan  village.  It  is  true  we  now  find  an  easy  way  to  recon- 
cile these  facts  with  the  catholicity  of  Christianity  ;  true  that  we  put  emphasis  on  the 
sermon  at  Nazareth,  in  which  Christ  deduced  the  universality  of  God's  grace  from  Olil  Testa- 
ment history,  and  in  the  Sermon  on  the  Mount  in  which  he  deduced  it  from  the  operations 
of  nature,  and  on  the  great  commission  in  which  he  bade  his  disciples,  Go  into  all  the  world 
and  preach  the  Gospel  unto  every  creature.  But  it  is  very  certain  that  the  apostles  did  not 
themselves  read  either  Christ's  teaching  or  his  life  during  the  first  ten  years  after  his  death 
as  we  read  it  now.  Not  one  of  them  had  gone  outside  of  Palestine.  Most  of  them  remained 
in  or  near  Jerusalem,  expectant  of  his  second  coming.  When  the  message  came  to  Peter 
from  Cornelius  to  ask  for  instruction  in  righteousness,  it  was  necessary  by  a  special  vision  to 
teach  Peter  that  he  might  go.    When  he  did  go,  he  was  astonished  beyond  measure  that  the 

'  Act  i :  23-26  ;  vi :  3,  5  ;  xiii :  1-3  ;  xiv  :  23  ;  xx  :  17  ;  1  Cor.  iv :  19-21  ;  Titus  i :  5.     For  fuller  c.  nsideration  of 
character  of  primitive  church,  see  notes  on  Tlie  Epistles  to  the  Corinthians. 
"  See  Acts  xiii :  1  and  note  there. 
'  Acts  xiii  :  2.  •  Acts  xi :  25,  26.  '  Matt.  \  :  43. 


PAUL    THE    MISSIONARY, 


29 


GRECIAN   PEASANT. 


Holy  Ghost  sliould  he  given  to  a  Roman  centurion,  be  he  ever  so  devout.  When  persecu- 
tion drove  the  Christians  out  of  Jerusalem,  and  they  traveled  as  far  as  the  heathen  cities  of 
Phenice,  and  Cyprus,  and  Antioch,  they  preached  to  the  Jews  only.'  When  tidings  came 
back  to  the  Christians  at  Jerusalem  that  at  last  some  had  ven- 
tured to  preach  the  Gospel  unto  Gentiles,  the  Metropolitan  church, 
startled  at  such  disorderly  proceedings,  sent  down  Barnabas  to 
inquire  into  the  matter.''  The  Philip  who  ventured  to  l)apti7,e  the 
Ethiopian  was  himself  a  Greek  ;  the  Stephen  who  was  martyred  for 
intimating  that  God  was  the  God  not  of  the  Jews  only  but  also 
of  the  Gentiles,  was  probably  a  proselyte  from  Greece.  The  first 
instance  of  a  direct  preaching  of  the  Gospel  to  an  absolute  pagan  is 
that  of  Paul's  preaching  to  Paulus,  the  proconsul  of  Cyprus.  No 
wonder  that  Mark's  heart  failed  him  at  the  very  boundaries  of 
paganism,  and  he  returned  from  a  mission  which  neither  the 
judgment  nor  the  conscience  of  the  great  majority  of  the  Chris- 
tian disciples  of  that  age  approved.  Nor  must  we  forget  that  all 
access  to  the  pagan  world  seemed  to  be  utterly  cut  off.  There 
was  no  hope  of  obtaining  a  hearing  from  the  cultured  classes  ; 
even  Paul,  if  he  ever  entertained  such  a  hope,  soon  abandoned  it. 
And  the  character  of  the  Greek  and  Roman  peasantry  was  such  as 
to  be  far  more  forbidding  to  the  missionary  of  the  first  .century 
than  is  the  character  of  the  least  accessible  of  our  foreign  popula- 
tion to  the  missionary  of  the  nineteenth. 

But  the  audacity  of  this  missionary  movement  was  soon  eclipsed  by  the  audacity 
of  the  consequent  innovation  upon  the  practices  of  the  fathers.     Circumcision  was  tlie  most 

ancient  and  the  most  sacred  of  ceremonials.  It 
was  older  than  the  Jewish  nation  itself.  It  had 
been  in.stituted  under  Abraham,  re-enacted  under 
Moses,  and  continued  without  a  break  to  the  days 
of  Paul,  a  period  of  over  eighteen  centuries.  It 
was  thus  older  than  baptism  ;  and  it  was  com- 
manded in  terms  far  more  express  and  explicit. 
It  was  God's  ordained  method  of  public  jirofes- 
sion  of  faith  and  public  consecration  to  him.  It 
separated  the  child  of  God  from  the  child  of  the 
world.  It  had  not  been  set  aside,  nor  its  obliga- 
tion weakened,  by  any  act  or  any  direct  word 
of  Jesus  Christ.  He  had  been  circumcised  him- 
self. Accused  of  breaking  down  the  laws  of 
Moses,  he  had  denied  the  accusation  and  declared 
that  not  the  lease  jot  or  tittle  of  that  law  should 
pass  away  till  all  were  fulfilled.  His  apostles 
had  all  been  chosen  from  among  circumcised 
Israelites.  But  Paul  found  in  the  very  begin- 
ning of  his  mission  this  rite  standing  in  the  way  of  his  work.  The  heathen  would  not  sub- 
mit to  circumcision.     It  was  a  painful  operation  ;  it  subjected  them  to  humiliating  insults 


ROMAN    PLEBEIANS. 


30  PAUL'S    LIFE    AND    LETTERS. 

in  the  public  baths  to  wliicli  they  were  accustomed  to  resort.  They  were  drawn  to  the 
new  life,  to  which  tliey  were  called  by  Christ,  towards  the  new  manifestation  of  God 
offered  by  Christ ;  but  Jews  they  would  not  be.  Paul,  therefore,  abandoned  all  attempt  to 
make  them  Jews  ;  he  discontinued  circumcision.  He  laid  no  claim  to  any  direct  divine 
authority  ;  he  asked  for  no  ecclesiastical  authority  ;  he  discontinued  it  because,  instead 
of  promoting,  it  hindered  moral  and  spiritual  life.  Experience  was  his  teacher ;  he 
accepted  her  teaching  as  the  teaching  of  God. 

Of  course  such  a  radical  departure  from  the  traditions  of  eighteen  centuries,  enforced 
apparently  by  the  Word  of  God,  and  certainly  by  the  almost  universal  sentiment  of  the 
church,  did  not  pass  unquestioned.  The  return  of  Paul  and  Barnabas  to  Antioch  was 
followed  almost  immediately  by  an  investigation  which  resulted  in  a  sort  of  church  trial. 
A  self-constituted  deputation  came  down  from  Jerusalem  to  Antioch  to  call  Paul  to  account. 
But  Paul  declined  to  be  called  to  account.  He  declined  to  recognize  their  authority.  He 
did  not  yield  to  them  ;  no,  not  for  an  hour.  He  was  wholly  impracticable.  He  would  not 
even  go  to  Jerusalem  to  confer  with  the  brethren  there  until  instructed  so  to  do  by  a  special 
revelation  from  God.  When  he  did  go,  it  was  not  to  submit  the  question  to  them  for 
adjudication.  Indeed,  there  was  no  question  to  submit.  He  had  preached  the  Gospel ;  it 
had  been  accompanied  by  miracles  ;  men  had  been  converted  in  very  considerable  numbers  ; 
they  had  abandoned  idols  and  idol-worship  and  turned  to  the  one  true  God  ;  and,  for  Paul,, 
that  was  enough.  When  he  went  he  took  an  uncircumcised  Greek  with  him.  He  stopped 
at  the  churches  on  his  way  to  tell  them  of  his  work.  When  he  reached  Jerusalem  he 
opened  no  question.  He  simply  repeated  to  the  brethren  there  assembled  the  same  story 
of  his  mission  labors  and  the  results.  The  Pharisaic  Christians  vehemently  assailed  the 
regularity  of  his  proceedings.     It  does  not  appear  that  he  made  any  reply. 

At  length  what  is  called  the  Council  was  convened.  It  was  really  a  meeting  of  the 
church  or  churches  in  Jerusalem.  It  does  not  appear  that  a  single  delegate  from  any  other 
church  was  present,  except  those  that  had  come  from  Antioch.  The  object  was  not  to 
decide  authoritatively  a  question  submitted  to  the  assembled  wisdom  of  the  churches  ;  it 
was  to  bring  about,  if  possible,  a  good  understanding  between  the  two  churches  concerned. 
The  apostles  and  the  elders  of  the  church  or  churches  in  the  city  constituted  a  sort  of  com- 
mittee. They  discussed  the  matter  long  and  earnestly  before  they  arrived  at  a  conclusion. 
It  was  unanimous.  To  make  it  so  they  united  on  a  compromise.  If  I  read  the  narrative 
aright,  this  conclusion  was  reached  first  in  committee  and  then  reported  to  the  church  in 
mass-meeting.  Peter  paved  the  way  for  the  reception  of  the  report  by  reminding  the 
church  how  God  had  bestowed  his  Spirit  upon  the  uncircumcised  twelve  or  fifteen  years- 
ago.  Paul  and  Barnabas  followed  with  an  account  of  the  miracles  which  had  accompanied 
their  labors,  and  attested  the  divine  approval.  Then  James  announced  the  report  officially. 
It  was  that  the  Gospel  should  be  preached  to  the  Gentiles  as  to  the  Jews ;  that  circumcision 
should  not  be  required  ;  but  that,  as  the  laws  of  Moses  were  read  every  Sabbath  in  the 
Synagogues,  to  prevent  misapprehension  and  quarrels  the  Gentiles  should  abstain  from 
blood,  and  things  strangled,  and  meat  that  had  been  offered  to  idols.  The  assembly  ratified 
the  report ;  it  was  reduced  to  writing  ;  it  was  sent  back  to  the  church  at  Antioch,  and  the 
danger  of  a  schism  was  passed.' 

»  The  language  of  chap,  xvi  :  4.  may  be  thought  inconsistent  with  the  view  here  given  of  this  so-called 
Council.  "  And  as  they  (Paul  and  Silas)  went  through  the  cities,  they  delivered  them  the  decrees  for  to  keep  that 
were  ordained  of  the  apostles  and  elders  which  were  at  Jerusalem."  But  the  word  here  rendered  decrees  is  primarily 
opinions,  then  resolutions  publicly  enacted,  only  secondarily  decrees  emanating  from  some  acknowledged  authority. 
The  language  does  not  necessarily  convey  the  idea  of  any  ecclesiastical  authority,  or  indeed,  of  any  authority  other 


I'AUL    THE    MISSlONAliY.  31 

From  this  time  forth  the  lilc  of  Paul  was  tliat  of  a  missionary  to  pagan  hinds.  He 
traveled  through  Asia  Minor,  visiting  its  chief  cities.  He  crossed  the  Egean  Sea,  going  as 
far  west  as  Athens  and  Corinth.  Wherever  he  went,  he  ignored  the  distinction  between 
Jew  and  Gentile,  and  disregarded  the  hallowed  prescriptions  and  ritual  of  the  Jewish  law. 
Indeed,  to  ritual  and  regulation  of  every  kind  he  paid  but  small  deference.  He  rarely  rir- 
cumcised  ]  but  he  baptized  no  oftener.'  He  disregarded  the  regulations  of  the  Old  Testa- 
ment ;  but  he  paid  no  greater  resj>ect  to  those  of  the  Christian  church  at  Jerusalem.  Within 
.^iTorTnght  years  after  the  .so-called  Council  at  Jerusalem  had  decreed  that  heathen  converts 
keep  themselves  from  things  strangled  and  from  blood,  Paul  was  teaching  them  to  eat  what- 
ever was  offered  in  the  markets,  asking  no  questions  for  conscience'  sake.'^  Never  was  man 
jnore  iiidifferent  to  religious  conventionalism.  When  the  Synagogue  was  opened  to  him  he 
preached  in  the  Synagogue  ;  when  it  was  closed  to  him,  he  preached  in  the  market-place  or 
open  square,  which  was  a  characteristic  feature  of  every  Greek  and  Roman  city.  When  he 
could  not  get  a  large  audience,  he  talked  to  the  people  in  groups  of  twos  and  threes.  A  few 
poor  Jewish  women  gathered  outside  the  walls  of  a  city  that  had  no  Synagogue  was  not  a  con- 
gregation he  despised.  Sometimes  he  preached  in  his  own  house  or  that  of  his  h'ost.  Once 
he  used  an  abandoned  school-house  and  turned  that  into  a  chapel.'  He  accepted  the  hospi- 
tality of  friends  when  it  was  offered  him  ;  when  it  was  not,  he  earned  a  living  liy  the  trade 
of  tent-making,  which  he  had  acquired  in  his  youth.  Having  neither  wife  nor  child,  his 
wants  were  few,  and  he  was  equally  independent  of  frieiids  and  of  foes.''  At  length  he  was 
mobbed  in  Jerusalem  by  Jews  who  thought  he  had  brought  Greeks  up  to  pollute  by  their 
presence  the  Temple.  He  was  brought  before  the  Roman  governor  as  a  disturber  of  the 
peace  ;  having  no  hope  of  a  fair  trial  he  appealed,  as  every  Roman  citizen  had  a  right  to 
do,  from  the  Provincial  government  to  the  Emperor.  He  was  sent  to  Rome  under  a  guard, 
and  there  history  leaves  him.  Tradition  reports  his  acquittal,  further  missionary  journeys 
— certainly  one,  perhaps  several — a  second  arrest,  and  a  final  martyrdom  under  Nero  in 
about  the  60th  year  of  his  age. 

Of  his  personal  appearance  we  know  very  little.  Tradition  has  painted  his  picture  • 
but  the  traditions  of  the  fourth  and  subsequent  centuries  are  of  very  little  value.  They 
represent  him  as  round-shouldered  and  under  height,  with  aquiline  nose,  gray  eyes,  meeting 
eyebrows,  pale-reddish  complexion,  and  an  ample  beard.  Some  of  these  features  are  con- 
firmed, however,  by  his  references  to  contemptiious  descriptions  of  him  by  his  adversaries  a-s- 
in  bodily  presence  weak  and  in  speech  contemptible.*  Nevertheless,  he  must  have  been  an 
orator  of  no  mean  power.  When  the  superstitious  pagans  of  Lycaonia  thought  that  he  and 
Barnabas  were  gods  come  down  to  earth  in  the  likeness  of  men,  they  regarded  Paul  as  Mer- 
cury— the  god  of  elofjuence.*  When  he  had  been  rescued  from  the  mob  at  Jerusalem,  by 
the  Roman  soldiers,  and  with  disheveled  garments  and  bound  in  chains,  stood  on  the  tower 
stairs  and  beckoned  with  his  hand,  there  was  something  in  his  presence,  round-shouldered 
and  short  of  height  though  he  may  have  been,  which  silenced  the  multitude.''  He  evi- 
dently had  confidence  in  his  own  powers.     When  the  cultured  but  scornfully  skeptical 

than  such  as  tlie  younger  churches  wo\ild  naturally  impute  to  the  Mother  Church  at  Jerusalem,  confirmed  by  the 
unanimous  assent  of  the  immediate  life-companions  of  the  Lord.  How  little  permanent  control  they  exercised  over 
the  apostolic  churches  in  general,  or  the  Apostle  Paul  in  particular,  is  indicated  by  the  fact  that  in  less  than  seven 
years  Paul  declared  in  the  most  emphatic  inanner  that  there  was  nothing  unclean  in  meats  offered  to  idols,  and  main- 
tained the  right  of  disciples  to  buy  and  eat  whatever  was  sold  in  Uie  open  market. 

'   Acts  xvi :  3  ;  1  Cor.  i :  16.     Observe  that  in  Acts  xix  :  5,  it  is  not  stated  that  Paul  baptized. 

'  1  Cor.  viii  :  4  ;  x  :  25-27.  *  Acts  xiii  :  44-47  ;  xvi  :  13 ;  xvii :  17  ;  xviii  :  7  ;  xix  :  9  ;  xx  :  7,  8  ;  xxviii :  30. 

♦  Acts  xviii :  3  ;  XX  :  34  ;  1  Cor.  iv  :  11,  12  :  vii :  8  ;  2  Cor.  xi :  8,  9  ;  Thess.  ii :  9  ;  2  Thess.  iii :  8. 

•  1  Cor.  X  :  10.  °  Acts  xiv  :  12.  '  Acta  xxi :  40. 


33  PAUL'S    LIFE    AND    LETTERS. 

Athenians  bore  him  to  Mars  Hill  to  address  them  there  ou  the  new  religion,  he  had  no 
hesitations.  When  the  infuriated  mob  of  ten  thousand  rushed  into  the  theatre  at  Ephesus, 
with  his  companions  he  would  have  hastened  to  their  rescue,  strong  in  his  confidence  of 
power  to  still  the  tumult,  if  he  had  not  been  dissuaded  from  his  purpose.  The  conscience- 
less and  corrupt  Felix  trembled  when  he  reasoned  of  righteousness,  temperance,  and 
judgment  to  come — no  other  case  known  in  which  Felix  trembled  before  God,  man,  or 
devil.*  Evidently,  whatever  his  enemies  might  say,  and  however  he  might  contempt- 
uously disregard  the  rules  of  the  rhetoricians,^  who  imagined  then,  as  they  do  now,  that 
eloquence  could  be  put  up  by  rule  like  an  apothecary's  prescription,  his  bodily  presence 
was  not  weak  nor  his  speech  contemptible.  History  affords  few  illustrations  of  speech  more 
effectual  than  his  on  two  or  three  critical  occasions  of  his  life.  Alas  !  of  his  speeches  we 
have  but  few  and  fragmentary  reports,  eight  in  all ;  but  these  reports  are  mere  abstracts  or 
memorabilia.  Paul  was  not  a  brief  speaker.  Men  of  such  fiery  earnestness  rarely  speak 
by  the  clock.  On  one  occasion  we  are  told  that  he  preached  till  midnight.^  But  the 
longest  report  of  any  speech  which  has  come  down  to  us  can  be  read  deliberately  in  ten 
minutes. 

Wherever  he  went,  organizations  of  disciples  of  the  new  faith  sprang  up.  These  organi- 
zations were  of  the  simplest  character.  They  were  in  reality  as  well  as  in  name  "  house- 
holds of  faith."*  The  organization  of  these  primitive  churches  was  very  simple.  Generally, 
the  Jewish  Synagogue  afforded  the  model  which  was  followed.  A  board  of  elders  admin- 
istered the  affairs  of  the  little  community ;  sometimes  they  were  elected  by  the  congregation ; 
sometimes  they  were  selected  by  the  teacher  whose  preaching  had  given  rise  to  the  organi- 
sation of  the  church  ;  in  either  case  they  were  regarded  as  chosen  by  the  Holy  Gh(j.st. 
The  church  possessed  neither  a  ritual  nor  a  creed.  It  is  probable  that  the  Lord's  Prayer 
was  used  in  their  services ;  some  Christian  doxologies,  modified  from  the  ancient  psalms, 
were  also  in  vogue.  The  prayers  were  generally  extemporaneous ;  the  worship  was  sub- 
ordinate to  instruction.  The  age  was  one  of  universal  poetry,  and  Christian  hymns  were 
often  written  by  individual  members  for  the  local  church,  but  these  were  quite  as  often 
expressions  of  Christian  truth  as  of  prayer  or  praise.  Baptism  was  universally  employed 
as  a  symbol  in  the  admission  of  new  members.  The  baptismal  formula  seems  to  have  been 
in  the  name  of  Jesus.  The  formula  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  is  not  recorded  as  in  actual  use  in  the  first  century.  The  breaking  of  bread 
in  commemoration  of  Christ's  death,  and  perhaps  in  prophetic  anticipation  of  his  sacred 
coming,  was  an  accompaniment  of  the  religious  services.  It  was  sometimes  followed 
or  preceded  by  a  church  supper,  which  was  originally  intended  as  a  means  of  social  inter- 
change, and  of  providing  the  poor  out  of  the  resources  of  their  more  prosperous  brethren. 
But  aristocracy  crept  into  the  church ;  the  rich  provided  for  themselves  sumptuously, 
and  left  the  poor  to  common  fare  ;  agapse,  or  love-feasts,  partook  of  the  social  degradation 
of  a  Greek  symposium,  and  sometimes  broke  up  in  drunkenness  and  disorder.  They 
were,  therefore,  early  discontinued.  The  infant  churches  had  no  settled  places  of 
worship.  The  houses  of  the  Greeks  were  generally  provided  with  an  upper  chamber  for 
company  and  for  feasts ;  this  furnished  the  most  comfortable  place  for  the  simple  services 
of  the  early  Christians.  There  was  but  one  Christian  church  in  a  city  ;  but  the  disciples 
met  from  house  to  house,  their  services  being  analogous  to  our  neighborhood  prayer- 
meetings.  Sometimes  a  pastor  was  appointed  who  fulfilled  the  functions  of  a  modern 
pastor,  and  who  received  some  compensation  for  his  services.     More  ordinarily  the  church 

'  Acts  xvii :  19,  etc.;  xix :  30,  31  ;  xxiv  :  25.  "1  Cor.  ii :  1,  4.  *  Acts  xx  :  7 

♦  See  p.  27. 


PAUL    THE    MISSIONARY. 


33 


service  was  a  prayer-meeting,  where  both  men  and  wonumparticipated.  In  Corinth,  where 
tlie  customs  of  society  forbade  respectable  women  from  taking  any  part  in  the  publii- 
services,  and  where  to  speak  in  a  promiscuous  assemblage  was  regarded  as  a  sign  of  lewd- 
ness, Paul  counseled  the  women  to  keep  silenc^  The  sacred  l)ooks  of  thcsu  cluirches  were 
those  of  the  Old  Testament.  Their  knowledge  of  the  life  of  Christ  was  largely  derived 
from  tradition.  When,  however,  a  written  account  of  the  life  and  sayings  of  our  Lord  came 
into  the  possession  of  any  church,  it  was  regarded  as  a  peculiar  treasure  ;  copies  were  made 
of  it  and  sent  to  the  neighboring  churches.  In  the  same  way,  a  letter  from  either  of  the 
apostles  was  regarded  by  a  congregation  with  a  reverence  second  only  to  that  paid  to  the 
Old  Testament  itself;   these  also  were  copied  and  exchanged  among  the  churches.      It 


ROMAN     LIBRARY. 

is  .scarcely  needful  to  remind  the  reader  that  the  only  books  of  these  days  were  manuscripts, 
tlie  only  libraries  were  collections  of  rolls  of  parchment.  Thus,  gradually,  the  New  Testa- 
ment collections  of  .sacred  writings  grew  ;  it  did  not  come  into  its  present  form  until  the 
second  or  third  century.  The  first  catalogue  of  New  Testament  books,  known  as  the  Canon 
of  Muratori,  is  believed  to  have  been  written  during  the  second  century.  The  effect  of  the 
general  curiosity  and  suspicion  with  which  the  early  Christians  found  themselves  regarded 
by  both  Jew  and  Gentile,  was  to  keep  them  united  ;  nevertheles.s,  differences  of  opinion 
and  of  sentiment  grew  into  divisions.  The  most  serious  were  those  between  the  Jewi.sh  and 
the  Gentile  converts ;  but  then,  as  now,  different  teachers  impressed  their  personality  on 
their  disciples,  and  there  were  followers  of  Paul,  of  Apollos,  of  Peter,  and  others,  who, 
a.ssuming  to  be  less  sectarian,  claimed  to  be  pre-eminently  the  followers  of  Christ.  The 
churches  were  generally  composed  from  the  lower  classes  in  society.  We  can  hardly  con- 
ceive  the  degree  of  social  and  political  oppression  which  those  classes  suffered.  To  them 
the  a.ssurance  of  the  love  of  God  and  of  the  second  coming  of  a  King,  whose  coronation  and 
glory  they  should    share,   was  full  of   inspiration    and    attraction.     In    the   first  century, 


34  PAUL'S    LIFE    AND    LETTERS. 

however,  as  in  the  nineteenth,  the  moral  life  of  the  convert  was  not  always  affected  by  this 
religious  hope,  and  the  admonitions  of  the  Apostles  against  fornication,  uncleanliness, 
inordinate  affection,  evil  concupiscence,  and  covetousness,  are  a  significant  and  a  conclu- 
sive indication  that  the  nujral  life  of  the  primitive  churches  was  far  below  that  of  the 
church  of  to-day. 

These  churches  Paul  always  carried  in  his  heart.  Each  new  church  became  a  new 
burden.  Love  generates  love  ;  their  affection  for  him,  though  certainly  less  profound,  less 
spiritual,  and  less  enduring,  was  scarcely  less  intense.  The  Galatians  would  have  torn  their 
eyes  out  for  him.  The  Philippians,  poor  as  they  were,  made  up  a  box — the  first  missionary 
box— and  sent  it  to  him.'  A^Hien  opportunity  offered,  he  sent  to  these  churches  a  letter  of 
counsel,  caution,  admonition,  or  inspiration.  Some  of  these  letters  have  been  preserved ; 
presumptively  only  a  few  ;  we  know  that  some  have  been  lost.''  Of  these  letters,  only  the 
one  written  to  the  church  at  Rome,  is  in  the  nature  of  a  general  treatise  on  the  Christian 
religion  ;  it  is  addressed  to  Ijoth  pagans  and  je^vs  ;  his  other  letters  are  in  no  sense 
treatises."  Their  aim  is  not  to  unfold  a  general  system  of  theology  or  philosophy,  but  to 
correct  a  particular  abuse,  or  guard  against  a  particular  danger,  or  inspire  to  a  particular 
virtue  or  grace  ;  and  they  are  addressed  not  to  the  human  race,  but  to  special  and  dear 
friends.  They  are  the  utterances  of  a  father  to  loved  children,  of  different  temperaments 
and  in  different  exigencies.  The  Ejsistles  to  the  Corinthians,  mainly  devoted  to  detailed 
instrvictions  to  and  moral  judgments  upon  a  particular  church,  afford  the  best  contempo- 
raneous picture  of  the  moral  status  of  tlie  apostolic  churches  ;  the  Epistle  to  the  Galatians, 
written  to  a  church  that  was  relapsing  into  formalism,  gives  Paul's  s^aecific  for  that  spiritual 
disease  ;  the  Epistle  to  the  Ephesians,  written  to  tlie  most  superstitious  city  of  Asia  Minor, 
contains  his  antidote  for  Spiritism,  ancient  and  uK^dern, — namely,  faith  in  a  God  immanent  in 
human  experience  :  for  the  soul  that  is  filled  with  all  the  fullness  of  God  has  no  room  for 
table-tipping  spirits  and  haunting  demons  ;  the  Epistle  to  the  Colossians  is  the  same  letter 
in  substance,  different  only  in  form  ;  the  Epistle  to  the  Philippians  is  the  great  missionary's 
letter  of  thanks  for  the  first  missionary  box  ;  the  letters  to  the  Thessalonians  contain  his 
doctrine  of  the  last  days  ;  and  those  to  Timothy  and  Titus  liis  counsels  respecting  church 
administration  and  teaching.  The  whole  number  of  these  letters  is  but^^twelye.  The 
longest  of  them  can  easily  be  read  through  at  a  sitting.  Altogether  they  comprise  but  fifty 
octavo  pages  in  Bagster's  Bible.  The  orations  of  Cicero,  extant  and  undisputed,  are  fifty- 
nine  in  number,  and  constitute  a  respectable  library  of  eloquence.  The  writings  of  Plato  in 
Jowett's  English  translation  fill  four  octavo  volumes  of  nearly  600  pages  each.  The  entire 
literary  remains  of  Paul  would  fill  less  than  a  pamphlet  of  100  pages  of  the  size  of  this  book 
and  of  type  the  size  used  on  this  page. 

From  these  literary  remains  the  influence  which  Paul  has  exerted  upon  the  world  has 
proceeded  ;  by  these  he  is  to  be  judged  ;  from  these,  the  truth  he  had  to  give  to  the  world, 
is  to  be  drawn.  But  before  entering  on  a  detailed  study  of  these  writings,  I  ask  the  reader 
to  join  me  in  deducing  from  them  some  knowledge  of  the  writer. 

»  Gal.  iv  :  15 ;  Phil,  iv  :  10,  16-18  ;  2  Cor.  xi :  28.  »  Col.  iv  :  16. 

'  The  Epistle  to  the  Hebrews,  addressed  exclusively  to  the  Jews,  is  also  general  iii  its  character  ;  but  modem 
scholars,  with  few  exceptions,  agree  that  it  was  not  Paul's  composition. 


CHAPTER     IV. 

PAUL   THE    WRITER. 

TEACHERS  may  be  divided  into  two  classes  :  lovers  of  truth  and  lovers  of  men — 
philosophers  and  philanthropists.'  Every  lover  of  truth  will,  at  least  theoretically, 
concede  that  the  value  of  truth  is  in  its  service  to  men  ;  every  lover  of  men  will  concede 
that  truth  is  the  only  instrument  for  the  permanent  amelioration  of  their  condition.  Never- 
theless the  distinction  is  real  ;  the  classification  actual  and  practical.  The  philosopher  is 
one  whose  interest  is  in  truth  for  its  own  sake  ;  he  is  fascinated  by  its  inherent  beauty  ; 
it  is  to  him  an  art ;  the  relation  of  truths  to  each  other,  the  fitting  of  thena  together, 
the  separation  of  truth  into  its  constituent  parts  and  the  re-composition  again,  the  proc- 
esses of  analysis  and  synthesis,  fascinate  him,  as  the  putting  together  of  a  dissected  map 
fascinates  a  child.  The  .scientific  philosopher  is  interested  in  scientific  investigation,  not  in 
the  practical  application  of  natural  laws  to  immediately  useful  inventions  ;  the  sociological 
philosopher  studies  the  laws  which  regulate  peace  and  war,  marriage  and  death,  health  and 
disease,  rather  than  practical  legislation  to  put  an  end  to  war,  encourage  happy  marriages, 
reduce  divorces,  and  promote  sanitary  conditions ;  the  metaphysical  philosopher  devotes 
himself  to  constructing  a  theory  of  the  divine  government  of  the  universe  or  the  nature 
of  man,  not  to  the  practical  work  of  bringing  men  to  know  and  love  God  or  to  govern 
wisely  and  use  effectively  their  whole  nature.  The  philanthropist,  on  the  other  hand,  is 
little  interested  in  truth  for  its  own  sake  ;  he  regards  it  simply  as  an  instrument  for  better- 
ing the  condition  or  the  characters  of  his  fellow-men.  The  scientific  philanthropist  cares 
little  about  the  inquiry  into  the  nature  of  electricity,  he  is  busy  making  a  telephone  or  an 
electric  light ;  the  sociological  philanthropist  is  indifferent  respecting  social  theories,  except 
as  they  help  him  to  frame  legislation,  or  to  employ  influences  which  will  reduce  disease, 
])auperi.sm,  drunkenness,  crime,  and  ignorance  ;  the  religious  philanthropist  concerns  him- 
self little  about  systematic  theology,  he  has  no  theory  of  the  moral  government  of  the 
universe,  he  is  wholly  devoted  to  inducing  men  to  repent  of  sin,  accept  pardon  and  con.se- 
crate  themselves  to  a  new  life  of  love  to  God  and  man.  Any  theology  which  will  bring 
about  tluit  result  is  good  enough  for  him.  Neither  of  these  classes  could  do  without  the 
other.  The  philosopher  forges  the  weapons,  the  philanthropi-st  uses  them.  Calvin  was  a 
lihilosopher,  Luther  a  philanthropist ;  Buckle  was  a  philosopher,  Hcjward  a  ])hilanthropist ; 
Bacon  was  a  philosopher,  Morse  and  Edison  were  philanthropists. 

Now  Paul  has  been  studied  as  a  philosopher  ;  he  should  be  studied  as  a  philantlirojiist. 
He  was  not  the  founder  nor  the  expounder  of  a  new  system  of  philosophy.  He  was  not  a 
meditator  upon  systems.  He  was  not  interested  in  the  formation  of  a  new  school  of  philoso- 
phy, profounder  and  more  comprehensive  than  any  which  preceded.  His  writings  have 
nothing  of  the  spirit  of  Plato  or  of  Aristotle.  He  had  neither  the  time,  the  aptitude, 
nor  the  inclination  for  philo.sopliical  study  or  philosophical  teaching.  This  is  clear  from 
the  story  of  his  life,  if  the  reader  has  followed  that  story  carefully  thus  far.  That  life  was 
not  spent  in  a  study  among  books,  but  among  men.     The  whole  period  of  his  authorship 

'  I  use  Imtli  terms  in  their  nrijiiiial  and  etyniolngipal  sigiiilication. 


36  PAUL'S    LIFE    AND    LETTERS. 

covered  about  twelve  years.  During  that  time  lie  traveled  all  over  Asia  Minor  ;  certainly 
as  far  west  as  Rome,  perhaps  as  far  west  as  Spain.  He  never  spent  more  than  three  years  in 
any  one  city  ;  and  those  years  were  filled  to  the  full  with  preaching  and  teaching,  and  some- 
times tent-making  was  added  for  support.    He  has  compressed  his  biography  into  a  few  lines : 

Of  the  Jews  five  times  received  I  forty  strii)es,  save  one.  Thrice  was  I  beaten  with  rods,  once 
was  I  stoned,  thrice  I  suffered  shipwreck,  a  night  and  a  day  have  I  been  in  the  deep  ;  in  journey- 
ings  often,  in  perils  of  rivers,  in  perils  of  robbers,  in  perils  from  my  countrymen,  in  perils  from  the 
(Jentiles,  in  perils  in  the  city,  in  perils  in  the  wilderness,  in  perils  in  the  sea,  in  perils  among  false 
brethren,  in  labor  and  travail,  in  watchings  often,  in  hunger  and  thirst,  in  fastings  often,  in  cold 
and  nakedness.  Besides  these  things  that  are  without,  there  is  that  which  presseth  upon  ine 
daily,  anxiety  for  all  the  churches. ' 

This  is  not  the  biography  of  a  student ;  it  is  not  the  life  of  a  man  whose  interest  is  in 
new  systems  of  thought,  but  of  one  whose  whole  soul  is  full  of  an  unquenchable  ardor 
^  /  of  enthusiasm  for  men.  He_wasJhejnissionaTy  of^Jriithj^j^  the  constructor  of  a  sjsteni^ 
He  labored  to  build  up  men  not  philosophy.  His  letters,  with  the  possible  exception  of 
tlie  Epistle  to  the  Romans,  all  grew  out  of  some  special  exigency,  and  were  addressed  to 
the  special  want  of  special  friends.  There  is  not  the  slightest  indication  anywhere  that 
he  ever  dreamed  that  his  writings  would  reach  any  wider  circle  of  readers  than  that  of  the 
churches  to  which  they  were  originally  addressed,  or  that  they  would  ever  be  accepted  as 
the  authoritative  foundation  of  a  future  philosophy  of  God  and  his  government.  He  was  a^ 
revivalist,  not  a  theologian  ;  or  a  theologian  only  as  every  true  revivalist  must  be  a  thee  >- 
logian.  His  theology  is  not  set  forth  by  himself  as  by  Calvin  in  his  Institutes  ;  it  must  be 
deduced  from  his  literary  remains,  as  the  theology  of  Moody  from  his  sermons.  His 
writings  have  been  the  subject  of  more  study  by  philosophers  anxious  to  get  out  of  them 
a  comprehensive  theory  of  life,  than  those  of  any  other  writer.  These  students  have  dis- 
covered in  the  letters  what  Paul  never  put  into  them,  because  they  have  unconsciously  put 
into  the  letters  what  they  wanted  to  find  there.  They  have  assumed  that  Paul  was,  like 
themselves,  a  philosopher,  a  lover  of  wisdom,  a  constructor  of  theology.  Each  school  has 
found  in  Paul  the  founder  of  its  own  philosophy  ;  whereas  he  was  in  fact  the  founder  of 
none.  The  best  preparation  for  the  interpretation  of  Paul's  writings  would  be  a  foreign 
missionary  field.  Paul's  true  character  is  indicated  by  his  title  :  Paul  the  Apostle,  i.  e.,  the 
messenger.     He  was  the  herald  of  a  Person,  not  the  formulator  of  a  philosophy.* 

As  for  the  life  of  a  philosophic  student  he  had  little  time  or  opportunity,  so  for  such  a 
life  he  had  little  aptitude,  either  by  nature  or  by  education.  The  formulating  of  philoso- 
phy requires  leisure,  quiet,  meditation.  Paul's  life  was  one  of  incessant  and  intense  activity. 
It  requires  a  logical,  reflecting  mind,  a  cool  and  cautious  temperament,  a  calm  and  serene 
temper.  Paul  was  an  enthusiast,  whose  passionate  earnestness  made  him  a  cruel  fanatic  in 
the  early  years  of  his  manhood,  and  was  saved  from  fanaticism  in  his  later  years  only  by  his 
philanthropy  and  his  piety.  If  the  object  of  Paul's  life  has  been  misapprehended,  so 
also  the  character  of  his  mind  has  been  misinterpreted.  He  was  not  a  logician,  he  was 
an  idealist.' 

>  2  Cor.  xi :  24-28. 

"  He  himself  vigorously  repudiated  the  character  which  has  been  so  generally  given  to  him,  of  a  philosophic 
<  f    teacher,  the  creator  of  a  new  school  of  theosophic  thought.     1  Cor.  i :  17-25  ;  ii  :  1-7. 

'  This  is  not  the  character  commonly  given  to  him.     Dr.  Peabody  (Smith's  Bible  Dictionary,  article  Paul, 

page  2400)  probably  expresses  the  average  judgment  of  the   scholars   respecting  Paul's   character:  "Among  the 

Apostle's  characteristics  as  a  writer  we  would  name  as  most  prominent,  the  singular  union,  throughout  the  greater 

K  part  of  his  Epistles,  of  strong  reasoning  and  vivid  emotion.      He  is  severely  logical,  and  at  the  same  time  full 

y-  of  Intense  feeling." 


^  PAUL    THE   WRITER.  37 

Some  minds  arrive  at  truth  by  slow  ami  cautious  processes  of  deduction.  Tliey  con- 
clude everything  from  premises,  though  not  always  from  premises  verified  by  the  senses. 
They  argue  out  a  God  from  nature.  He  is  a  logical  hypothesis;  to  be  accepted  unless"^ 
sonie  other  philosophy  can  afford  some  other  hypothesis  which  will  serve  to  explain  nature  ^^ 
as  well,  or  better.  There  is  a  creation  ;  therefore  there  must  be  a  Creator.  Force  and 
matter  are  imlestnictiblc  ;  the  soul  must  be  either  force  or  matter  ;  therefore  it  mu.st  be 
immortal.  God  and  immortality  are  "  must-bes."'  This  is  the  much  vaunted  "  scientitic 
method."     This  is  logical. 

There  are  other  minds  which  arrive  at  the  truth  by  no  such  process  ;  they  see  it,  and 
that  to  them  is  the  end  of  it.  They  perceive  truth  as  the  artist  perceives  beauty  ;  if  you 
di)  not  perceive  it,  he  is  .sorry  for  your  lack  of  art  sense,  but  he  cannot  compensate  for  it  by 
a  syllogism.  These  men  are  the  seers  and  prophets  of  the  world's  history.  They  take  in 
truth  at  a  glance,  by  a  process  which  they  can  never  explain,  and  which  devotees  of  the 
scientific  method  can  never  understand.  They  may  use  the  scientific  method  to  expound 
the  truth  to  the  logician,  as  you  may  guide  a  blind  man's  hand  over  the  face  of  a  statue 
which  he  cannot  see  ;  but  they  themselves  have  eyes  and  see.  God  is  not  a  "  must-be  "  ; 
immortality  is  not  a  scientific  hypothesis.  They  know  God  by  personal  perception  ;  they 
«h)  not  arrive  at  a  guess  about  hini.  He  is  not  an  algebraic  x  to  be  interpreted  by  algebraic 
])rocesses.  They  realize  immortality  in  their  own  consciousness  ;  they  do  not  conclude  that 
they  will  be  immortal,  they  know  that  they  are  immortal. 

To  this  latter  class  Paul  belonged.     He  was  essentially  an  idealist.     Other  men  have 
surpassed  him  in  the  logical  faculty  ;  but,  excepting  John,  none  have  equaled  him  in  the 
clearness  of  perception  of  truth — immediate,  direct,  instant  perception.     Spiritual  truth  was 
never  to  him  an  hypothesis,  it  w^as  fact  ^  he  did  not  conclude,  he  saw.     This  spiritual  per-         I 
caption  is  what_he_means  by  faith  ;  to  believe  is  never  with  Paul  to  conclude  ;  it  is  never 
an  intellectual  act ;  it  is  to  know,  to  .see,  to  perceive.     The  just  live_by  their_spiritual^_per-i  A^ 
ception ;  it  is_t]i£ir_guide.     Relief  from  the  burden  of  remorse  is  given,  through  spirituajl 
jierception  of  a  merciful  and  pardoning  SavlourT    WiW  tlie  man  whose  character  is  still  raw) 
;fiiirgreeir1:liis  Bpirltual  perception  of  righteousness  is  couiited  unto  him  for  attainment ;  iti 
is  enough  if  ne  sees  and  pursues  righteousness.     The  righteousness  which  is  rooted  anc» 
grounded  m  this  spiritual  perception  of  truth  and  goodness  and  life,  and  grows  out  of  itl 
is  abiding  ;  that  which  is  not  has  no  life  in  it,  however  guarded  by  rules  and  prescriptions  a 
it  is  like  a  tree  without  roots,  no  box  can  make  it  stand.    This  spiritual  perception,  working 
in  and  thnjugh  love,  constitutes  the  new  creature  in  Christ  Jesus.     This  spiritual  percep-, 
ti<m  is  the  root  of  charity  ;  hope  is  its  blossom  ;  love  is  its  fruit ;  all  other  things  shalP 
jKissaway  ;  these  are  eternal.'     This  spiritual  perception  gives  Paul  absolute  certainty  :  he 
knows,  he  does  not  surmise  or  conclude.'^     He  puts  this  spiritual  knowledge  in  sharp  con- 
trast with  all  deductions  of  the  "scientific  method."     He  knows  that  sin  dwells  in  him; 
that  all  things  work  together  for  good  to  those  that  have  in  them  the  consciousness  of 
(Jod's  love  ;  that  an  idol  is  nothing  ;  that  he  has  an  house  not  made  with  hands,  eternal  in 
the  heavens.     He  knows  Christ.     He  knows  whom  he  has  trusted,  and  that  he  will  be  able 
fo  keep  the  trust  till  the  last  great  day.     He  appeals  to  this  spiritual  certainty  in  others. 
Know  ye  not,  he  cries,  that  ye  are  the  Temple  of  God  ?     Have  you  no  experience  of  his 
indwelling  that  suffices  to  keep  you  from  shame  ?     He  repudiates  the  knowledge  that  is 


'  2  Cor.  iv  :  18  ;  Rom.  i  :  17  ;  iii :  25  ;  iv  :  5  ;  ix  :  .30  ;  Gal.  v  :  0  ;  with  vi  :  15  ;  1  Cor.  xiii :  13. 

'  Where  in  the  original  olSa  ((Atla)  is  used,  the  Apostle  very  generally  refers  to  this  spiritual  vital  conscious-     .'' 
ness  ;  other  Greek  verbs  are  used  for  otlier  fonns  of  knowledge.  '-' 


38  PAUL'S    LIFE    AND    LETTERS. 

mated  to  an  impure  life :  they  profess  that  they  know  God,  but  in  works  they  deny  him. 
From  beginning  to  end,  in  sermon  and  letter,  the  language  is  that  of  a  seer  who  is  laboring 
to  arouse  in  deadened  natures  the  spiritual  consciousness  which  is  all  alive  in  him,  and 
so  bring  to  blinded  eyes  the  sight  that  gladdens  his  eyes  and  to  dead  souls  the  life  which 
fills  his  soul. 

Paul  lived  in  a  dead  age.  Spiritual  con.sciousness  had,  as  it  were,  lapsed.  The  age 
was  barren  of  all  that  is  significant  of  insight,  both  in  religion  and  in  literature.  It  had 
been  over  four  hundred  years  since  the  last  of  the  Hebrew  prophets  had  seen  the  truth  and 
borne  testimony  to  it.  Their  place  had  been  taken  by  scribes  and  rabbis  who,  for  the  reve- 
lation of  truth  through  the  .spiritual  consciousness,  substituted  the  scientific  method  ;  who 
^poke  logically  and  therefore  not  with  authority ;  ^  who,  with  infinite  pains  and  no  end  of  nice 
distinctions,  argued  about  truth  and  righteousness,  and  proved  what  was  true  and  good  and 
what  was  false  and  base,  but  never  appealed  to  the  spiritual  sense  in  others  because  they 
had  little  or  none  left  in  themselves.  Here  and  there  was  a  single  man  of  spiritual  sense 
like  Simeon,  in  the  Temple  ;  but  the  leaders  of  thought  were  dialecticians  like  Gamaliel.  In 
the  heathen  world  it  was  no  better.  There  is  not  a  single  Greek  name  eminent  in  either 
poetry  or  speculative  philosophy  for  a  century  prior  to  Paul.  Neither  Sophocles  nor  Socrates, 
both  nearly  five  centuries  before,  had  left  a  successor.  Roman  literature  was  richer  ;  but 
Roman  religion  was,  if  possible,  worse.  Idealism  was  dead  ;  the  world,  pagan  and  Jewish, 
had  passed  or  was  fast  passing  into  the  blindness  which  gropes  for  the  truth  though  the  sun 
is  shining.  The  only  recognized  pleasure  was  sensual  self-indulgence  ;  the  only  recognized 
power  was  brute  force.  The  age  was  one  of  univer.sal  decline.  Religion  had  degenerated 
into  a  ritual ;  the  gods  had  faded  into  myths  ;  the  oracles  were  silent ;  the  temple  services 
were  sanctioned  by  the  educated  only  because  superstition  was  thought  a  necessary  pro- 
tection from  the  violence  of  the  ignorant.  "  Great  Pan  is  dead  "  was  the  universal  lament 
of  the  age.* 

It  was  to  this  age  Paul  spoke.  He  had  been  thoroughly  trained  in  the  scholastic 
methods  of  the  Jewish  rabbis.  He  was  equally  familiar  with  the  Jewish  Scriptures  and  the 
rabbinical  commentaries  thereon.  He  was  habituated  to  their  forms  of  thought.  Born 
and  brought  up  in  a  pagan  city,  and  of  free  parents,  he  had  some  acquaintance  too  with 
pagan  literature  and  with  the  pagan  "  scientific  method."  He  made  good  use  of  this  knowl- 
edge. His  letters  are  not  those  of  a  cool  and  cautious  reasoner,  who,  Ijy  argumentative 
processes,  has  arrived  at  certain  philosophical  conclusions  and  retraces  his  steps  that  he 
may  guide  pupils  as  patient  as  himself,  by  the  same  road  to  the  same  result.  They  are  the 
impassioned  utterances  of  a  man  who  sees  the  truth,  knows  it,  instantly  and  immediately 
perceives  it,  by  his  own  inner  spiritual  sight,  and  is  laboring  to  give  at  least  some  glimpse 
of  it  to  a  leaden-headed,  dull-eyed,  stupefied  age,  that  can  never  be  made  to  believe  that  he  has 
any  thing  worth  the  seeing,  except  by  one  who  is  proficient  in  their  own  methods  and  forms 
of  thought.  He  is  all  things  to  all  men.  When  he  is  heralding  the  Person  to  the  Jews,  he 
argues  from  their  Scripture  ;  when  he  is  speaking  to  the  pagans,  he  says  no  word  about  the 
Jewish  wTi tings,  but  quotes  from  their  own  pagan  philosophers.'  Sometimes  he  uses  argu- 
ments the  full  force  of  which  we  recognize  and  acknowledge  to-day  ;  sometimes  arguments 
that  would  carry  no  weight  from  any  other  teacher  than  Paiil ;  sometimes  arguments 
which,  in  our  ignorance  of  rabbinical  legends,  Ave  can  hardly  even  comprehend.     "\Mien  he 

•  Matt.  7  :  29. 

'  See  Froude's  "Caesar,"  Chap.  I.;  Ulhorn's  "  Conflict  of  Christianity  with  Paganism,"  Chap.  I.;  Presserse's 
"  Keligions  before  Christ,"  p.  153,  etc. 
^  Acts  xvii  :  28. 


PAUL    THE    WRITER.  39 

demonstrated  to  the  Jewish  Galatians  that  the  promises  to  Abraham  are  fulfilled  in  Christ, 
because  tlu'  Old  Testament  says  not  To  seeds  as  of  many  but  To  thy  seed  as  of  one,  the  aver- 
age nineteenth  century  mind  is  more  ready  to  accept  the  conclusion  than  the  argument. 
When  he  argues  to  the  Corinthians  that  women  ought  to  go  veiled  in  public  assemblies 
"  because  of  the  angels,"  the  nineteenth  century  reader  accepts  neither  the  conclusion  nor 
the  argument. 

Paul  is  discursive  ;  fragmentary  ;  impassioned  ;  impulsive.     His  method  is  that  of  one 
who  is  full  of  a  grand  and  clearly  perceived  truth,  and  who  with  difficulty  endures  the  j 
opposition  or  the  phlegmatic  inditference  of  his  auditors  or  hearers.     He  knows  his  own  I 
immortality  ;  he  labors  to  set  forth  that  truth  to  the  acceptation  of  the  Corinthians,  inter- 
rupts  himself  with  an  imaginary  objection,  With  what  body  do   the  dead  come ']   can  i 
hardly  contain  himself  to  listen  to  the  objection,  and  sweeps  it  away  with  the  emphatic 
response,  "  You  foolish  fellow  ;  God  shall  give  it  a  body  as  it  pleaseth  him."     It  is  not 
strange  that  readers  who  have  been  taught  to  regard  Paul  as  severely  logical,  are  perplexed 
to  follow  the  chain  of  his  logic.     They  can  not  follow  it  because  it  is  not  there.     There  are 
links,  sometimes  two  or  three  joined  together,  but  these  do  not  make  a  chain. 

Coupled  with  his  idealism  was  an  intense  and  passionate  earnestness.  Hi;  did  not 
believe  in  cool  reason  ;  he  lived  at  red  heat  and  urged  his  readers  to  do  the  same.  This 
intense  and  passionate  earnestness  showed  itself  in  his  exceeding  madness  against  the 
Christians  ;  in  his  enthusiastic  love  for  his  countrymen  ;  in  his  travail  of  soul  for  every 
one  who  had  once  felt  and  answered  to  the  inspiration  of  this  influence  ;  but,  above  all,  in 
the  unquenchable  ardor  of  his  love  for  Christ.  Words  could  not  utter  what  he  felt  toward 
the  unseen  Christ,  who  filled  his  soul  with  his  own  perpetual  Presence.  He  never  lost  or 
weakened  in  his  pride  of  character ;  but  he  delighted  to  call  himself  the  slave '  of  Jesus 
Christ.  Breadth  and  depth  are  rarely  consi-stent  ;  the  Nile  when  it  overflows  its  Imnks 
and  spreads  over  the  whole  valley,  moves  with  a  sluggish  current.  Paul's  intensity  of 
nature  nuide  him  in  some  sense  a  narrow  man.  His  journeys  took  him  through  the  most 
celebrated  scenery  of  the  ancient  world  ;  Troy,  the  Pierus,  the  Parnassus,  the  Egean  Sea, 
the  Hellespont,  the  Pindus,  the  pass  of  Thermopylae,  the  Corinthian  Isthmus,  were  among 
the  objects  which  lay  almost  or  exactly  in  his  path  ;  but  he  never  mentions  a  single  object 
of  natural  scenery  nor  an  historical  locality,  even  in  incidental  allusion.  Of  the  Grecian 
and  Roman  works  of  art  he  was  equally  oblivious — the  magnificent  temple  to  Diana  at 
Ephesus,  one  of  the  seven  wonders  of  the  world,  the  ex(]^uisite  statuary  in  Athens,  the  great 
Appian  Way  to  Rome,  who.se  ruins  sur\iving  the  ravages  of  war  and  time,  remain  to  indi- 
cate the  probable  course  of  his  journey  from  Rhegium  to  Rome,  the  marvelous  architectural 
monuments  of  the  latter  city  are  unmentioned  in  his  writings.  To  all  schools  of  philosophy 
and  all  pha.'ses  of  literature  he  was  e([ually  indifferent.  We  can  gather  no  more  about  the 
Stoics  and  the  Epicureans  from  the  'WTitings  of  Paul  than  we  could  of  Spencer  and  Darwin 
from  the  sermons  of  Dwight  L.  Moody.  He  had  with  him  and  in  him  a  Christ,  his  Saviour  ; 
his  joy  and  strength  ;  the  life  of  his  life.  He  cared  for  nothing  but  to  reveal  that  Presence 
to  men  who,  for  want  of  it,  were  steadily  sinking  into  a  death  from  which  there  could  be  no 
awakening.  Nothing  else  was  worth  to  him  a  thought.  Once  in  his  journeys  he  came 
within  a  few  miles  of  the  Troy  to  which  Homer  has  given  world-wide  fame.  He  did  not 
even  turn  tiside  to  .see  it. 

This  passionate  eagerness,  joined  to  his  idealism,  makes  him  at  once  an  intense  and 
a  dramatic  writer.     His  mind  worked  like  lightning ;  not  only  in  the  rapidity  but  also 

'  Rom.  i :  1 ;  Gal.  i  :  10  ;  Titus  i  :  1. 


40 


PAUL'S    LIFE    AND    LETTERS. 


in  the  iinexpectedness  of  its  stroke.  One  can  never  guess  from  the  beginning  of  his  sentence 
what  the  end  will  be.  He  cares  nothing  for  the  logic  of  his  argument ;  nothing  for  the 
arrangement  of  his  words ;  he  cares  only  to  impress  his  truth  on  his  reader's  mind  ;  and 
that  truth  is  always  a  vital  perception,  a  part  of  himself ;  always  an  indigenous  growth, 
never  an  imported  manufacture. 

His  eyes  seem  to  have  broken  down  ;  perhaps — this  is  a  reasonable  surmise — they 
never  recovered  from  the  temporary  blindness  produced  by  the  dazzling  light  which  shone 
on  him  upon  the  road  to  Damascus."  He  certainly  was  accustomed  to  depend  upon  an 
amanuensis  in  writing.     His  letters  are  the  extemporaneous  and  spoken  utterances  of  a  soul 

filled  with  a  divine 

enthusiasm.  Im- 
agine the  scene  :  a 
short,  stooping, 
pale-complexioned 
Jew,  his  face  alter- 
nately flushing  and 
paling  with  excite- 
ment as  he  pro- 
ceeds, stands  before 
his  secretary,  or 
paces  the  room  as 
he  dictates.  He 
sees  before  him  the 
friends  to  whom  he 
is  aljout  to  speak. 
That  he  has  never 
seen  them  before 
affects  him  not  the 
least;  they  are 
eqiially  present 
with  him.  He  be- 
gins to  talk  with 
them  ;  the  aman- 
uensis keeps  pace  as  well  as  he  can  with  the  increasing  torrent ;  the  speaker  thinks  as  he 
speaks,  and  corrects,  modifies,  inserts  his  parentheses  and,  as  it  were,  his  interlineations  as 
he  dictates.  The  thought  grows  in  expressing  ;  the  inadequacy  of  language  oppresses  him ; 
he  turns  the  truth  back  and  forth  in  endeavor  to  shed  its  full  light;  an  imaginary  objector 
.starts  before  him  ;  he  phrases  for  himself  the  objection,  replies  to  it  in  one  short,  .sharp 
sentence,  or  sweeps  him  and  his  puerile  objection  away  with  an  exclamation  of  impatience, 
or  even  leaves  it  contemptuously  to  bear  its  own  refutation  by  the  bare  statement  of  it.* 
Or  the  truth  of  his  experience  passes  beyond  all  bounds  of  exposition,  and  he  breaks  out 
into  a  rhapsody  of  praise,  "  Oh,  the  depths  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God,"  or  into  a  magnificent  Psalm  which  scarcely  lacks  even  the  rhythm  and  meter  to  be 
a  song  fit  for  service  in  the  kingdom  of  God.^  Wliatever  philosophy  may  be  found  in 
the  beginning  of  his  letter,  practical  godliness  and  goodness  is  sure  to  be  its  outcome.     The 


TuMUS   ALONG   THE    APPIAN    VVAl. 


'  Compare  Acts  ix  :  8, 9,  with  Gal.  iv  :  15.       '  Rom.  iii 
»  Like  Romans,  Chap,  viii ;  or  1  Cor.  Chap.  xiii. 


5-8  ;  vi  :  1,  2  ;  vii  :  7  ;  1  Cor.  xv  :  36  ;  Gal.  i :  9, 10  ;  iii  :3. 


»  PAUL    THE    WRITER.  41 

letter  finislied,  he  has  neither  time  nor  patience  to  revise ;  to  do  so  would  be  to  rewrite. 
He  adds  a  Sivlutation  ;  sometimes,  personal  remembrances  of  individuals  ;  and  appending 
liis  autographic  signature,'  closes  and  sends  it  to  its  destination. 

Such  letters,  written  by  a  man  so  endowed,  are  not  to  be  interpreted  as  theological  j 
treatises,  or  literary  or  religious  essays.  They  are  neither  books,  sermons,  nor  tracts  ;  theyi 
are  exactly  what  their  name  indicates  :  Letters ;  and  as  letters  they  are  to  be  read  unth 
studied. 

>  2  Thess.  iii :  17. 


CHAPTER     V. 

THE    PAGAN    WORLD. 

BEFORE  passing  from  this  rapid  survey  of  Paul's  life  and  character  to  a  study  of  his 
WTitings,  we  must  stop  for  a  glance  at  the  condition  of  the  world  at  the  time  of  his 
writing,  that  is,  at  the  society  to  which  he  addressed  himself.  And  as  all  his  extant  letters 
— unless  possibly  the  Epistle  to  the  Hebrews  be  an  exception— were  addressed,  if  not  to 


KOME.       (View  from  Citadel.      Coliseum  in  distance. 


pagan  communities,  at  least  to  churches  in  pagan  communities,  it  will  be  sufficient  for  our 
present  purpose  to  look  simply  at  the  moral  condition  of  the  pagan  world.  It  is  not  difficult 
to  form  a  tolerably  clear  conception  of  its  moral  character,  both  because  Paul  in  the  first 
chapter  of  his  Epistle  to  the  Romans  has  given  a  graphic  and  terrible  description  of  Roman 
society,  and  because  contemporaneous  pagan  literature  abundantly  confirms  and  illustrates 
his  terrible  indictment.  Space  does  not  allow,  nor  does  my  purpose  require,  any  elaborate 
picture.     Roman  society  in  the  first  century  of  the  Christian  era  has  been  often  described, 


THE    PAGAN    WORLD.  43 

and  to  these  ilescriptions  the  reader  is  referred  whose  curiosity  prompts  and  whose  time 
permits  a  further  study.'  Even  then  he  will  not,  can  not  know  the  worst.  For  the  worst 
aspects  (jf  the  best  society  of  Pagan  Rome  under  Tiberius,  Caligula,  Claudius,  and  Nero 
can  not  be  described,  can  scarcely  be  hinted  at,  in  a  modern  book  for  modern  readers.  They 
are  aptly  characterizetl  by  the  apostle  as  works  of  darkness  which  it  is  a  shame  even  to 
speak  of.  It  must  suflice  here  to  indicate  in  broad  lines  the  characteristic  features  of  this 
moral  degradation. 

There  are  six  indications  of  the  moral  life  of  a  community,  either  of  which  is  signifi- 
cant ;  when  they  all  agree  in  their  testimony  they  atford  a  nearly  infallible  test  of  its  true 
character.  These  are  (1)  the  condition  of  industry  ;  (2)  the  social  habits  ;  (3)  the  position 
of  woman  and  the  character  of  the  family  ;  (4)  the  organization  of  government  and  the 
character  of  the  rulers  ;  (5)  the  state  of  public  education  ;  ((i)  the  practical  bearing  of 
religious  doctrine  and  worship  on  actual  life.  These,  as  they  are  depicteil  by  the  histories 
and  literature  of  Rome  in  the  first  century,  all  bear  out  Fronde's  declaration  that  "  within 
historiccil  times  the  earth  has  never  seen — let  us  hope  it  never  may  see  again — such  a  con- 
dition of  human  society  as  prevailed  in  the  Roman  Empire  during  the  centuries  which 
elapsed  between  the  crucifixion  and  the  conversion  of  Constantine."  * 

I.  Of  the  inhabitants  of  Rome  in  the  time  of  Paul  fully  one  half  were  slaves.  They 
were  so  numerous  that  a  proposition  to  dress  them  in  a  peculiar  garb  was  negatived,  lest, 
recognizing  their  own  number,  they  should  also  recognize  their  power,  and  so  revolt.  The 
highest  intellectual  ability  and  the  highest  moral  worth  not  infrequently  wore  chains  in 
Rome.  "  The  physician  who  attended  the  Roman  in  his  sickness,  the  tutor  to  whom  he 
confided  the  education  of  his  son,  the  artists  whose  works  commanded  the  admiration  of 
the  city,  were  usually  slaves."'  Some  of  the  noblest  deeds  of  heroism,  some  of  the  most 
magnificent  acts  of  fidelity,  recorded  in  the  Roman  histories  of  the  period,  are  recorded  of 
slaves.  But  neither  intellectual  ability  nor  moral  excellence  were  any  protection  to  these 
unhappy  chattels,  whose  property,  industry,  powers,  and  lives  were,  under  the  Roman  law, 
the  absolute  possessions  of  an  irresponsible  master.  Ovid  and  Juvenal  describe  the  Roman 
ladies  as  torturing  their  serving  maids  by  thrusting  the  long  pins  of  their  brooches  into 
their  flesli.  Old  and  infirm  slaves  the  elder  Cato  advised  should  be  sold,  but  his  humane 
advice  was  often  disregarded  as  involving  too  much  trouble  and  too  little  recompense,  and 
they  were  left  to  perish  on  an  island  in  the  Tiber.  Augustus  crucified  a  slave  for  having 
eaten  a  favorite  quail ;  Vedius  Pt)llio  threw  a  living  slave  into  the  fish  pond  to  be  food  for 
his  fishes.  The  law  provided  for  the  execution  of  all  slaves,  not  absolutely  in  chains  or 
helpless  through  illness,  if  their  master  were  murdered.  This  law  was  no  dead  letter  ;  on 
one  occasion  four  hundred  slaves  were  executed  because  their  master  had  been  assassinated. 
It  is  to  be  said  for  the  credit  of  the  people,  that  a  strong  guard  was  necessary  to  carry  the 
execution  into  effect  and  prevent  a  threatened  rescue.  But  death  was  infinitely  preferable 
to  the  horrible  uses  to  which  slaves  were  often  forced  when  living  ;  the  plaything  of  the 
master's  lust  till  it  was  satisfied  and  then  sold  or  rented  or  driven  into  the  seraglios  for 

•  The  English  reader  will  find  the  material  in  Ulhorn's  "  Conflict  of  Christianity  with  Heathenism  "  ;  Pressense'a 
"Religions  before  Christ";  Froude's  "Short;  Studies  on  Great  Subjects,"  Vols.  3  and  4;  Froude's  "Ca;sar"; 
Mommsen's  "  Rome,"  Vol.  4  ;  Milinan's  ".History  of  Christianity,"  Book  2  ;  Farrar's  "St.  Paul"  ;  Conybeare  and 
Howson's  "St.  Paul";  Renan's  "St.  Paul";  Renan'.s  "English  Conferences";  Lecky's  "History  of  European 
Morals,"  Chap.  II.  ;  Gibbon's  "Roman  Empire,"  Chap.  II.  ;  "The  Life  of  the  Greeks  and  Romans,"  by  Guhl  and 
Koner  ;  Falke's  "  Greece  and  Rome  "  ;  "  Business  Life  in  Ancient  Rome,"  by  C.  G.  Herbremann  ;  Smith's  Diction- 
aries of  "  Biography"  and  of  "  .\ntiquities,"  various  articles;  and  the  various  Roman  authorities  cited  in  the  above, 
esi>ecially  Tacitus,  Juvenal,  and  Cicero. 

'  Essay  on  "  Origeii  and  Celsus,"  in  Short  Studies.  *  Lecky's  "  History  of  MoTtils,"  Vol.  I.,  p.  323. 


44  PAUL'S    LIFE    AND    LETTERS, 

iniquities  indescribable.  The  condition  of  the  freemen  of  the  lower  class  was  but  little 
better.  The  great  majority  were  paupers,  always  living  on  the  edge  of  starvation,  and 
prevented  from  falling  over  into  the  abyss  below  only  by  great  largesses  of  com  bestowed 
l)y  tlie  government  or  the  opulent.  The  wages  of  a  day  laborer  in  Paul's  time  did  not  much. 
e.\ceed  twelve  or  fifteen  cents  a  day. '  Labor  is  never  honorable  in  a  State  where  it  is  partlj' 
performed  by  slaves.  All  honorable  industry  was  dishonorable  in  Rome.  Trades,  and 
handicrafts  in  the  towns  and  cities  and  agriculture  in  the  country  were  alike  regarded  as 
menial  occupations.  Commerce  was  condoned  because  it  brought  in  such  large  returns; 
but  the  fortunate  merchant  purchased  respectability  at  the  earliest  opportunity  by  buying 
land  and  slaves  to  cultivate  it.  War  was  the  only  thoroughly  respectable  profession. 
Middle  class  there  was  none.  The  State  was  composed  of  many  beggars  and  a  few  million- 
aires. "  Nowliere,  perhaps,  has  the  essential  maxim  of  the  slave  State — that  the  rich  man 
who  lives  by  tlie  exertions  of  his  slaves  is  necessarily  respectable,  and  the  poor  man  who 
lives  by  the  labor  of  his  hands  is  necessarily  vulgar — been  recognized  with  so  terrible  a 
precision  as  the  vindoubted  principle  underlying  all  public  and  private  intercourse.'' '  How 
numerous  the  poor,  how  few  the  well-to-do,  is  indicated  by  the  reported  fact,  half  a  century 
before  the  establishment  of  the  empire,  that  the  number  of  firmly  established  families 
among  the  Roman  burgesses  did  not  exceed  two  thousand.  The  Roman  workingman, 
degraded  to  the  level  of  the  slave,  or  below  it,  with  no  hope  of  improving  his  condition, 
and  with  no  great  fear  of  actual  starvation  in  a  land  where  life  is  so  easily  sustained  as  in 
Italy,  possessed  a  beggar's  carelessness  and  a  beggar's  idleness ;  and  was  fonder  of  the 
theater,  the  tavern,  or  the  brothel,  than  of  his  bench,  his  shop,  or  his  employer's  farm. 

II.  The  accumulation  of  wealth,  in  the  hands  of  the  few,  was  as  dangerous  a  symptom 
of  demoralization  as  the  poverty,  the  ignorance,  and  the  moral  degradation  of  the  many. 

This  concentration  of  wealth,  thoi;gli  it  has  been  equaled,  if  not  surpassed,  in  indi- 
vidual fortunes  in  our  own  day  and  country,  was  accompanied  by  a  luxury  and  self- 
indulgence  which  is  unparalleled  in  human  history.  If  a  community  has  moral  earnestness 
this  will  be  shown  by  its  disregard  for  mere  sensuous  enjoyments,  and  its  appreciation  for 
and  its  pursuit  of  the  intellectual  and  the  spiritual.  Its  employments  will  be  those  of  the 
intellect ;  its  pleasures  those  of  the  imagination.  The  Roman  had  lost  in  the  time  of  Paul 
his  old  heroic  character.  Self-denial  was  an  almost  extinct  virtue  ;  living  only  as  a 
memory  of  the  past  in  the  literature  of  Stoics  who  continued  to  preach  but  not  to  practice 
it.  Extravagant  prices  were  paid  for  whims,  sometimes  almost,  sometimes  wholly  without 
a  reason.  Two  hundred  thousand  dollars  was  paid  for  a  country  house  whose  chief  attrac- 
tion was  its  fish  pond  ;  fifty  thousand  dollars  for  a  cj"press-wood  table.  From  two  hundred 
and  fifty  thousand  dollars  to  four  hundred  thousand  was  expended  by  emperors  like  Nero 
and  Heliogabalus  on  a  single  banquet ;  four  thousand  dollars  by  a  successful  actor  for  a 
dish  of  singing  birds  ;  and  one  historic  gourmand,  after  spending  four  million  dollars  on  the 
pleasures  of  the  table,  took  poison  because  only  four  hundred  thousand  dollars  stood  between 
him  and  starvation.  One  of  the  ancient  authorities  gives  us  a  bill  of  fare  of  a  Consular 
entertainment  in  Caesar's  time.  The  sea-food  which  was  provided  before  the  dinner, 
included  the  following  courses  :  sea  hedge-hogs,  fresh  oysters,  large  mussels,  sphondyli, 
fieldfares  with  asparagus,  fattened  fowls,  oyster  and  mussel  pasties,  black  and  white  sea- 
acorns,  sphondyli  again,  glycimarides,  sea-nettles,  becaficoes,  roe-ribs,  fowls  dressed  with 
fiour,  becaficoes  again,  purple  shell-fish.  This  preceded  the  dinner.  The  dinner  itself 
we  leave  to  the  imagination  of  our  readers.      The  eagerness  with  which  appetite  ran- 

'  Mommseii's  "Rome,"  Vol.  IV  :  607. 


THE    PAGAN    WORLD. 


45 


sacked  f(»ivi<.;ii  countries  for  some  new  dainty  e(][iialed,  if  it  did  not  surpass,  the  eager- 
ness with  which  to-(hiy  science  searches  for  some  new  fact.  It  was  not  an  unusual  thing 
to  relieve  the  over-gorged  stomach  of  its  load  by  an  emetic,  that  the  gourmand  might 
complete  the  feast  against  which  a  wise  nature  would  have  successfully  rebelled.  The 
drinking  kept  pace  with  the 

gorging.      Drinking   revels  ^^^g^-"— t^J^^H^'     - 

known  among  the  Greeks  as 
Symposia,  were  imported 
thence  into  Rome.  A  Sym- 
j)osiarch  ruled  the  revels  and 
required  of  each  drinker 
that  he  consume  his  share 
of  the  wine.  Music,  danc- 
ing, games,  and  every  de- 
vice to  both  tempt  the  ap- 
petites and  incite  the  lusts 
were  introduced.  But  let 
us  give  these  revelers  their 
due.  They  had  the  wit  to 
prolong  their  bacchanalian 
entertainments,  and  then- 
fore  mixed  their  wines  witli 
water  that  they  might  not 
get  drunk  too  soon.  Hap- 
pily, too,  the  art  of  distilla- 
tion and  its  poisonous  prod- 
ucts which  so  (juickly  fire 
the  brain  and  madden  the 
nature,  were  unknown. 

"When  we  turn  from  the 
pleasures  of  the  table  to 
those  of  the  bath,  the  thea- 
ter, and  the  .street,  the  pict- 
ure grows  more  appalling.  Lust  and  cruelty  are  twins  ;  they  were  inseparable  in  the 
Roman  social  life  of  the  first  century.  The  crimes  which  went  on  in  the  public  baths  ; 
those  which  were  daily  perpetrated  in  the  household  ;  those  which  Paul  has  hinted  at  in 
the  first  chapter  of  his  Epistle  to  the  Romans,  can  not  be  described,  nor  even  more  fully 
hinted  at  here.  They  are  among  the  indescribable  wickednesses  to  which  human  nature 
has  descended  in  its  worst  estate.  The  excesses  of  lust  can  only  be  suggested  by  saying 
that  they  paralleled  the  excesses  of  cruelty  ;  and  these  surpass  imagination.  The  gladia- 
torial combats  which  had  been  begun  as  a  religious  service  and  sacrifice,  and  continued  as  a 
means  of  educating  the  Roman  soldiery  to  its  art  of  war,  had,  by  the  time  of  Paul,  degen- 
erated into  mere  spectacles  for  the  amusement  of  the  people  whose  deadened  feelings  the 
mock  horrors  of  the  stage  could  no  longer  excite.  The  liighest  and  most  cultured  men  and 
women  flocked  to  the  arena  to  feast  their  eyes  on  carnage  and  blood  ;  and  each  new 
emperor  invented  a  new  form  of  horror  to  add  to  their  pleasure  and  his  fame.  Ponipey 
introduced  a  new  form  of  combat  between  men  and  animals.  Cajsar  erected  the  first  per- 
manent arena  and  brought  so  many  gladiators  into  the  city  that  the  Senate  restricted  thcii 


A    OKEEIC    SYMPOSUM. 


46 


PAUL'S    LIFE    AND    LETTERS. 


number.  Aufj;iistu.s  enlarged  the  number  of  combatants,  allowing  one  hundred  and  twenty 
to  fi'dit  in  a  single  battle.  The  wooden  structure  of  Cajsar  gave  place  to  the  Colosseum 
with  a  seating  cajjacity  for  80,000  spectators.  Schools  of  gladiators  were  organized.  Pro- 
vincial troops  of  itinerant  gladiators  carried  this  horrible  play  of  life  and  death  into  all  the 
neighboring  Italian  provinces.  Slaves  were  compelled  to  fight  for  the  amusement  of  the 
populace.  Death  was  demanded  to  keep  up  the  flagging  interest ;  the  spectators  determined 
by  a  si"n  with  their  thumbs  whether  the  prostrate  combatant  should  live  or  die  ;  the  usual 
verdict  justified  the  Greek  cynics'  protest  against  the  introduction  of  this  barbaric  sport 
into  Greece  :  "You  must  first  overthrow  the  altar  of  pity."  Death  by  twos  and  threes  soon 
ceased  to  satisfy  the  horrible  appetite  for  blood.  Criminals  dressed  in  the  skins  of  wild 
beasts  were  thrown  to  bulls  maddened  by  red-hot  irons.  Four  hundred  bears  were  killed 
in  a  single  dav  under  Caligula  ;  three  hundred  in  another  day  under  Claudius  ;  four  hun- 


THE    GLADIATORS.       ("  PoUice  Terso."    From  the  Painting  by  Geromt.  J 

dred  tigers  fought  with  bulls  and  elephants  under  Nero  ;  at  the  dedication  of  the  Colosseum 
five  thousand  animals  perished  ;  under  Trajan  the  games  continued  for  four  months. 
"  Lions,  tigers,  elephants,  rhinoceri,  hippopotami,  giraffes,  bulls,  stags,  even  crocodiles  and 
serpents,  were  employed  to  give  novelty  to  the  spectacle.  Nor  was  any  form  of  human 
suffering  wanting.  The  first  Gordian  when  edile,  gave  twelve  spectacles,  in  each  of  w^hich 
from  one  hundred  and  fifty  to  five  hundred  pairs  of  gladiators  appeared.  Eight  hundred 
fought  at  the  triumph  of  Aurelian.  Ten  thousand  men  fought  at  the  games  of  Trajan. 
Nero  illumined  his  gardens  during  the  night  by  Christians  burning  in  their  pitchy  shirts. 
Under  Domitian  an  army  of  feeble  dwarfs  was  compelled  to  fight ;  and  mf)re  than  once 
female  gladiators  descended  to  perish  in  the  arena."'  So  implacal)le  and  unmerciful  had 
pagan  Rome  become,  that  even  the  moralists  of  the  age  either  openly  defended  or  mildly 

•  Lecky's  "History  of  European  Morals,"  297,  8. 


THE    PAGAN    WORLD. 


47 


regretted  tho^ic  spectacles  of  an  incredible  inhumanity.  It  is  true  that  Seneca  and  Plutarch 
cundennied  them  ;  but  Cicero  apologized  for  them  on  the  ground  that  "  no  better  discipline 
against  suffering  and  death  can  be  presented  to  the  eye  "  ;  Juvenal,  in  all  his  satires,  does 
not  intimate  that  gladiatorial  coml)ats  are  inconsistent  with  humanity  ;  and,  according  to 
Lecky,  no  Roman  historian  appears  to  think  tliat  there  was  any  cause  for  national  humili- 
ation or  public  rebuke  in  the  fact  that  three  thousand  men  were  compelled  to  fight  in  these 
shows  under  Titus  and  ten  thousand  under  Trajan,  nor  any  other  evil  discernible  than  the 
tendency  to  ju-oduce  a  dangerous  class.  The  extent  to  which  custom  may  brutalize  the 
feelings  is  singularly  illustrated  by  the  fiict  that  the  gentle  Suetonius,  commending  a  friend 
fnr  granting  a  petition  of  the  people  of  Verona  for  such  a  spectacle,  adds  :  "To  have  refused 
would  not  have  been  firmness — it  would  have  been  cruelty  "  ! 

III.  The  position  of  woman  and  the  condition  of  the  family  was  what  might  be 
imagined  in  such  a  state 
t)f  society  as  I  have  vent- 
ured not  to  describe  but 
to  outline.  In  the  early 
history  of  Rome,  her  men 
were  distinguished  for 
their  heroism,  her  women 
for  their  chastity,  and 
her  homes  for  their  sa- 
crfdness.  The  Greek 
and  Oriental  seclusion  of 
women  was  unknown  ; 
and  at  a  time  when  no 
Greek  wife  was  permitted 
to  sit  at  the  table  with 
her  husband's  guests,  the 
Roman  matron  habitually 
occupied  the  post  of  honor 
at  the  head  of  the  table.  The  ancient  legends  of  the  Republic,  the  stories  of  the  Sabine 
wn)nen  and  the  mother  of  Coriolanus,  and  especially  the  tragedy  of  Virginia,  which 
Macaulay  has  made  familiar  to  every  school-boy,  show  the  honor  in  which  woman  was  held 
in  the  best  days  of  Rome,  and  the  care  with  which  her  chastity  and  the  sacredness  of  her 
commonwealth — the  family — was  guarded.  It  was  the  boast,  apparently  not  a  false  one,  of 
one  of  her  writers,  that  for  five  hundred  and  twenty  years,  a  divorce  was  absolutely  unknown 
in  Rome.  But  at  the  time  of  which  we  are  writing,  the  age  in  which  Paul  lived  and  to 
whicli  he  spoke,  all  this  had  passed  away.  The  voluptuousness  of  the  East  had  come  in 
with  its  luxury  ;  the  degradation  of  women  exceeded  that  of  Greece,  where  wives  were  ke])t 
in  bondage  and  harlots  were  honored  in  society;  the  dishonor  of  the  home  surpassed  that  of 
the  East,  where  the  harem  still  serves  as  a  sorry  substitute.  Marriage  in  the  Roman  Empire 
had  become  simply  a  civil  contract  ;  its  most  common  form  was  merely  an  agreement 
between  the  parties  to  live  together.  The  result  of  this  pernicious  practice  was  just  what 
we  have  seen  it  in  our  own  day,  though  it  was  carried  to  an  extent  as  yet  unseen  in  America. 
Divorce  was  as  free  and  as  fretpient  as  the  most  libidinous  advocate  of  free-lust  in  our  own 
age  could  desire.  There  was  practically  no  restraint  upon  it.  Either  party  might  dissolve 
the  marriage  contract  at  will ;  and  when  it  was  dissolved  both  parties  might  remarry.    The 


GRECIAN    LADIES    AND    ATTENDANT. 


48 


PAUL'S    LIFE    AND    LETTERS. 


highest  moral  teachers  of  Rome  were  not  slow  to  avail  themselves  of  this  liberty.  Cicero 
repudiated  his  wife  because  he  was  short  of  money  and  wanted  a  new  dowry ;  Augustus 
divorced  Lina  from  her  husband  that  he  might  take  her  for  himself ;  Cato  presented  his 
wife  to  his  friend  Hortensius,  and  remarried  her  after  Hortensius  died.  Any  reason  sufficed 
for  a  divorce  ;  when  none  could  be  found,  no  reason  sufficed  equally  well.  Paulvis  Emilius 
divorced  his  wife,  saying,  "My  shoes  are  new  and  well  made  ;  but  no  one  knows  where 
they  pinch  me."  Such  was  the  fatal  facility  of  separation  among  the  moral  teachers  ;  it 
may  be  imagined  what  it  was  among  those  who  made  no  pretensions  to  morality.  Seneca 
declared  that  there  were  women  in  Rome  who  measured  their  years  rather  by  their  husbands 
than  by  the  Consuls  ;  Martial  speaks  of  a  woman  living  with  her  eighth  husband  ;  Juvenal 
of  one  Avho  had  married  eight  husbands  in  five  years  ;  and  St.  Jerome  is  authority  for  the 
statement  that  there  existed  in  Rome  a  woman  who  had  married  her  twenty-third  husband, 
and  was  his  twenty-first  wife. 

This  freedom  of  marriage  and  divorce  had  no  eflfect  to  confine  licentiousness  within  the 
flexible  limits  of  domestic  life.  It  was  at  once  a  cause  and  an  effect  of  a  passionate  self- 
indulgence  which  knew  no  law  and  imposed  on  itself  no  limit.  Marriage  grew  infrequent ; 
childlessness  common.  In  vain  did  the  Emperor  Augustus  enact  laws  against  celibacy,  and 
confer  special  privileges  upon  the  fathers  of  three  children.  The  disinclination  to  marriage 
became  so  common  that  men  who  spent  their  lives  in  endeavoring  by  flatteries  to  secure  the 
inheritance  of  wealthy  bachelors  became  a  notorious  and  a  numerous  class.  Slaves  were 
bought  and  sold  in  the  market  for  the  seraglio  ;  boys  as  well  as  maidens.  Liaisons  in  the 
first  families  were  so  common  that  only  a  scandal  altogether  exceptional  gave  rise  to  public 
comment.  Incest  was  a  royal  vice,  and  the  fashion  set  in  the  palace  was  quickly  followed. 
Prostitution  became  so  honorable  that  a  special  edict  was  promulgated  under  Til^erius  to 
prevent  members  of  noble  houses  enrolling  themselves  as  prostitutes.  The  edict  was 
unavailing  ;  his  successor  on  the  throne  opened  a  brothel  in  his  palace  and  sent  public 
invitations  to  the  forum  for  inmates.  But  even  this  incredible  enormity  was  surpassed  by 
Messalina,  the  wife  of  the  next  succeeding  emperor,  who,  under  penalty  of  torture  and 
even  death,  compelled  the  ladies  of  her  court  to  practice  the  enormities  in  which  she  herself 
rioted.  Chastity,  which  liad  been  once  the  pride  of  the  Roman  Republic,  had  become  a 
perilous  virtue,  which  could  be  maintained  only  at  the  liazard  of  martyrdom,  and  that 
inflicted  by  a  woman.  Profligacy  had  reached  the  bottom  of  the  abysmal  depth.  It  could 
no  farther  go. 

IV.  These  well  attested  and  unquestioned  facts  indicate  at  once  the  nature  of  the 

Roman  government  and  the 
character  of  the  Roman  rulers 
at  this  epoch.  The  govern- 
ment was  a  military  despot- 
ism ;  the  rulers  were  at  once 
the  creatures  of  the  army  and 
its  masters.  Their  power 
knew  no  restraint  from  with- 
out ;  their  nature  knew  no 
restraint  from  within.  There 
was  no  legal  limit  to  their 
power  imposed  by  any  com- 
petent and  legal  tribunal ; 
There  was  none  imposed   by   public 


COIN   OF   NERO. 


for  the  Senate  was  wholly  subject  to  their  will. 


THE    PAGAN   WORLD.  49 

opinion  ;  Nero,  who,  in  the  varied  combination  of  his  crimes,  perhaps  surpassed  both  hia 
predecessors  and  liis  successors,  was  also  perhaps  the  most  popular  emperor  of  his  epoch. 
There  was  none  imposetl  by  public  opinion  in  other  nations,  or  by  the  fear  of  interference 
from  them  ;  for  the  Empire  of  Rome  tilled  the  world,  and  the  scepter  of  the  Roman 
Emperor  ruled  it.  The  evils  of  unlimited  power  have  had  many  tragical  illustrations  in 
human  history,  but  none  to  compare  with  that  afforded  by  the  eighty  years  covered  by  the 
reigns  of  Tiberius,  Caligula,  Clau<lius,  Nero,  Vitellius,  and  Domitian.  "Their  unparalleled 
vices  and  the  splendid  theater  on  which  they  acted  have  saved  them  from  oblivion.  The 
dark  unrelenting  'i'il)erius,  the  furious  t'aligula,  the  feeble  Claudius,  the  profligate  and  cruel 
Nero,  the  beastly  Vitellius,  and  the  timid  inhuman  Domitian,  are  condemned  to  everlasting 
infamy.  During  these  fourscore  years  (excepting  only  the  short  and  doubtful  respite  of 
Vespasian's  reign)  Rome  groaned  beneath  an  unrelenting  tyranny  which  exteriiiinated  the 
ancient  families  of  the  republic,  and  was  fatal  to  almost  every  virtue  and  every  talent  that 
arose  in  that  uiduippy  period.'"  Tiberius  extended  the  law  of  treason  so  that  any  word  or 
act  which  he  or  his  creature  court  thought  disrespectful  to  the  emperor  was  punishaljle 
with  death.  Under  this  law  a  citizen  was  accused  of  high  treason  for  having  sold  a  statue 
of  the  emperor  with  his  garden.  Caligula  added  to  the  excitements  of  a  gladiatorial 
combat  in  the  circus  by  ordering  spectators  to  be  taken  at  random  and  thrown  l^efore  the 
wild  beasts  ;  added  to  the  luxury  of  his  meals  by  the  nmsic  of  the  shrieks  and  moans  of 
men  tt)rtured  before  his  eyes  for  his  pleasure  ;  appeared  in  public  now  as  Bacchus, 
now  as  Apollo,  now  as  Jupiter,  now  as  Venus  ;  erected  a  statue  of  himself,  required 
public  worship  to  be  paid  to  it,  and  ordained  his  own  horse  as  a  priest  of  the  worship. 
Madman  he  probably  was  ;  but  what  can  be  said  of  the  moral  degradation  of  a  State 
which  allowed  such  a  rule  of  such  a  madman  for  four  years,  and  rid  itself  of  him  at  last 
only  by  assassination.  If  Caligula  was  (piite  a  madman,  Claudius  was  almost  an  idiot. 
The  power  behind  the  throne  during  his  reign  was  first  that  of  Messalina,  "  the  worst  and 
the  most  shameless  woman  the  earth  lias  ever  known  "  ;  and  then  that  of  Agrippina,  the 
monstrous  mother  of  Nero,  and  the  murderer  of  her  own  husband.  Feebler  but  not  less 
cruel  than  his  predecessor,  his  favorite  pleasure  is  said  to  have  been  watching  with  keen 
artistic  delight  the  countenances  of  the  dying  in  the  gladiatorial  combats.  The  hideous 
tortures  to  which  Nero  subjected  the  Christians,  falsely  accused  of  setting  Are  to  Rome, 
created  the  not  unreasonable  belief  at  the  time  that  he  was  the  Anti-Christ  foretold  by  New 
Testament  prophets.  If  we  turn  from  this  horrible  portrait  gallery  of  the  worst  tyrants, 
whom  absolute  and  irresponsible  power  made  monstrous,  to  the  condition  and  character  of 
such  pretended  restraints  as  were  put  upon  their  will  by  an  abject  Senate  and  corrupt 
courts  of  justice,  we  no  longer  wonder  that  the  people  did  not  attempt  to  escape  from  the 
despotism  of  the  emperors  by  invoking  the  aid  of  either  Senate  or  courts.^  It  was,  indeed, 
only  because  in  the  universal  corruption  there  was  no  refuge  from  despotism  in  any  govern- 
ment whi(;h  the  conununity  could  organize  out  of  itself,  that  the  despotism  of  such  a  suc- 
ces.sion  of  tyrants  was  endured. 

V.  Such  a  government  and  such  a  state  of  society  did  nothing,  did  not  endeavor  to  do 
any  thing,  for  the  education  of  youth.  All  educational  systems  grow  out  of  and  presuppose 
first  a  recognition  of  the  value  of  the  intellectual  if  not  also  of  the  spiritual  element  in 
man,  and  second  a  looking  forward  to  and  preparation  for  the  future.     Both  were  wanting 


»  Gibbon's  "  Rome,"  Chap.  III. 

'  For  a  striking  illustration  of  this  universal  corruption  read  the  story  of  Oppianlcus  as  given  by  Froude  in 
"Society  in  the  Last  Days  of  the  Roman  KepuWic,"  riUtirt  Studies,  Vol.  III. 


50  PAUL'S    LIFE    AND    LETTERS. 

in  the  Roman  character  in  the  first  century.  The  Roman  was  essentially  sensual  ;  and  he 
lived  wholly  in  and  for  the  present.  Hence  at  a  time  when,  in  connection  with  every 
synagogue  in  Palestine  there  was  a  school,  and  every  father  was  required  both  by  Rabbinical 
law  and  public  sentiment  to  give  his  son  an  education,  which,  though  narrow  and  provincial,, 
was  both  literary  and  practical,  Rome  contained  nothing  approximating  a  public  school 
system,  and  made  no  provision  whatever  for  the  education  of  its  rising  generation.  The 
Romans  recognized  no  systematic  training  except  in  oratory,  because  they  recognized  no 
science  except  that  of  government.  The  common  method  of  publication  of  a  new  book 
was  for  the  author  to  read  it  himself,  first  to  a  select  circle  of  friends,  then  in  the  theater. 
Copying,  the  only  other  method  of  publication,  was  performed  by  slaves,  and  was  accounted 
a  wholly  servile  occupation.  The  ability  to  write  well  if  not  to  read,  was  a  badge  rather  of 
the  servile  than  of  the  honorable  class.  And  the  professions  of  actors,  pantomimists,  hired 
gladiators,  and  court  flatterers,  were  the  learned  and  honorable  professions. 

VI.  Whatever  power  religion  may  once  have  possessed  in  Rome,  it  possessed  no  curative 
power  in  the  first  century.  Gibbon  has  in  one  of  his  characteristic  sentences  indicated  the 
fatal  defect  of  Roman  religion  :  "  The  various  forms  of  worship  which  prevailed  in  the 
Roman  world  were  considered  by  the  people  as  equally  true  ;  by  the  philosophers  as 
equally  false  ;  and  by  the  magistrates  as  equally  useful."  When  religion  is  commended,  not 
for  its  truth,  but  only  for  its  utility,  its  real  power  over  the  hearts  and  consciences  of  men 
is  at  an  end.  This  was  the  case  with  the  religion  which  still  counted  its  temples  by  hun- 
dreds, its  priests  by  thousands,  its  apparent  votaries  by  hundreds  of  thousands.  But  the 
I  very  toleration  of  all  religions  showed  the  want  of  faith  in  any.  Toleration  may  be  the 
I  fruit  of  either  the  lowest  or  the  highest  moral  culture,  of  a  moral  indifference  that  is 

■  careless  of  all  faith,  or  of  an  assurance  of  faith  that  is  undisturbed  by  any  attacks  upon  it. 
The  toleration  of  Rome  was  of  the  first  description.     Religion  among  the  intelligent  had 

■  long  since  ceased  to  be  a  belief,  and  was  rapidly  ceasing  to  be  even  an  opinion.     "  The 
i  educated  in  their  hearts  disbelieved  it.     Temples  were  still  built  with  increasing  splendor ; 

the  established  forms  were  scrupulously  observed.  Public  men  spoke  conventionally  of 
Providence  that  they  might  throw  on  their  opponents  the  odium  of  impiety  ;  but  of  genuine 
belief  that  life  had  any  serious  meaning,  there  was  none  remaining  beyond  the  circle  of 
the  silent,  patient,  ignorant  multitude."'  "The  educated  classes  were  divided  between 
avowed  or  virtual  atheists,  like  the  Epicureans,  and  pure  theists  like  the  Stoics  and  the 
Platonists.  The  first,  represented  by  such  writers  as  Lucretius  and  Pretronius,  regarded 
the  gods  simply  as  the  creations  of  fear,  denied  every  form  of  Providence,  attributed  the 
world  to  a  concurrence  of  atoms,  and  life  to  spontaneous  generation,  and  regarded  it  as  the 
chief  end  of  philosophy  to  banish  as  illusions  of  the  imagination  every  form  of  religious 
belief.  The  other  formed  a  more  or  less  pantheistic  conception  of  the  Deity,  asserted  the 
existence  of  Providence,  but  treated  with  great  contempt  the  prevailing  legends  which  they 
endeavored  in  various  ways  to  explain."^  This  skepticism  rapidly  extended  from  the 
cultured  to  the  uncultured  classes,  who  with  a  curious  but  not  unusual  inconsistency,  con- 
tinued to  maintain  with  great  gravity  the  worship  of  the  gods  after  they  had  ceased  to  have 
any  real  faith  in  them.  Indeed,  fsiith  was  not  regarded  as  in  any  sense  an  essential  to 
worship.  The  Stoics  taught  that  every  man  should  duly  perform  the  religious  ceremonies 
of  his  own  country,  though  they  despised  them  all  alike  ;  and  Cicero  and  Ciiesar  were  both 
high  officers  of  religion,  though  both  disbelieved  in  it.  The  people  laughed  in  the  theaters 
at  popular  satires  of  the  gods  whom  tliey  worshiped  in  the  temples.     The  same  Horace 

'  Froude's  "  Caisar."  '  Leckys  "  History  <if  European  Morals,"  Chap.  II. 


,  THE    PAGAN    WORLD.  51 

who  wrote  an  ode  in  celebration  of  the  deities,  parallrls  elsewhere  the  satire  of  Isjiiah  in  his 
description  of  the  carpenter  deliberating  whether  he  shall  convert  a  log  into  a  bench  or  into 
a  goil.  Augustus  solemnly  degraded  the  stiitue  of  Neptune  becjvuse  his  fleet  had  been 
A\Tecked.  The  populace  stoned  and  overthrew  the  altars  of  the  offending  gods  when  Ger- 
inanicus  died.  The  deification  of  the  emperors,  the  hideous  worshijj  of  Tiberius  and 
Caligula,  would  have  been  impossible  in  Rome,  as,  despite  the  Roman  legions,  it  was  impos- 
sible in  Jerusidem,  if  there  had  been  any  real  faitli  in  the  gods  in  the  hearts  of  the  people. 
P)Ut  nowhere  more  than  in  religion  and  in  morals  do  extremes  meet.  Skepticism  and 
superstition  are  twins.  As  faith  in  the  gods  went  out  of  fashion,  faith  in  all  sorts  of 
portents  and  auguries  came  into  fashion.  Every  unusual  phenomenon  was  supposed  to 
have  some  special  bearing  on  life  and  some  special  significance  in  ftjretelling  the  future. 
The  belief  in  dreams  was  well-nigli  universal.  Astrology  rose  to  great  prominence. 
Soothsjiyers  and  necromancers  drove  a  profitable  trade  ;  and  the  ablest  and  most  eminent 
political  leaders — Marius,  Ponipey,  Crassus,  C;Bsar,  Tiberius — consulted  them.  But 
whether  the  gods  were  regarded  with  derision  or  with  superstition,  religion  had  no  prac- 
tical bearing  upon  the  moral  life.  The  gods  were  neither  pleased  by  goodness  nor  offended 
by  wickedness.  Military  regularity  in  the  ritual  of  the  temple  was  all  that  the  most 
devoted  and  pious  rei^uired.  They  neither  inquired  into  the  sentiments  of  the  heart  nor 
the  actions  of  life.  The  gods  of  Imperial  Rome  are  Roman  men  and  women,  only  with 
somewhat  more  gigantic  vices  because  of  more  than  human  capabilities  of  evil.  Bacchus 
is  a  roystering  feaster  ;  Mercury  a  dexterous  robber  ;  Hercules  a  gladiator  ;  Jupiter  a  licen- 
tious emperor.  Worship  and  vice  were  not  inconsistent.  Drunkenness,  says  one  of  Rome's 
sternest  moralists,  is  a  disgrace — except  in  the  feast  of  Bacchus.  Brothels  were  dedicated 
to  the  gods.  Ovid,  in  one  of  his  most  immoral  poems,  proposes  Jupiter  as  a  model  of  licen- 
tious vice.  Vespasian,  dying,  cries  out,  "Woe  is  me  ;  for  I  am  about  to  become  a  god." 
Worship  was  without  reverence  ;  religion  was  without  faith  ;  a  life  of  piety  afforded  no 
assurance  of  either  purity  or  philanthropy. 

Such  was  the  condition  of  the  capital  of  the  world  at  the  time  when  Paul  lived  and 
preached  and  wrote.  Labor  dishonored  and  illy  paid  ;  society  wholly  given  over  to  .self- 
iiiilulgence  and  sensuality  ;  woman  now  a  tempter  to  vice,  now  an  unwilling  instrument  of 
lust  ;  the  family  neither  held  together  by  love  within  nor  bound  together  by  law  from 
without ;  government  an  irresponsible  despotism,  under  despots  alternating  between  the 
cruelty  of  madness  and  the  cruelty  of  fear ;  education  confined  to  few  persons  and 
limited  to  few  and  superficial  themes ;  and  religion  alternately  derided  by  skepticism  and 
degraded  by  superstition,  and  neither  aff"ording  ideals  of  moral  purity  for  worship  or 
sanctions  to  moral  purity  in  life. 


CHAPTER  VI. 

PAUL'S     REMEDY     FOR     SIN. 

PAUL,  looking  out  upon  the  world  in  this  condition,  believed  he  possessed  a  remedy  for 
the  terrible  evils  which  afflicted  it  and  the  terrible  sin  which  inhered  in  it.  That 
remedy  is  justification  by  faith.  In  this  chapter  I  propose  to  set  forth  in  broad,  general 
terms  what  I  understand  this  reiiiedy  to  be,  referring  the  reader  to  the  notes  for  a  discussion 
of  all  critical  questions  of  the  meaning  of  texts,  and  therefore  for  the  reasons  in  detail  for 
the  views  here  presented.'  It  is  only  just  to  the  untheological  reader  to  advise  him  that 
it  differs  in  important  respects  from  the  view  ordinarily  entertained  by  theologians,  whether 
of  the  Protestant  or  the  Roman  Catholic,  the  Orthodox  or  the  Liberal  School. 

The  same  word  used  in  the  same  connection  and  by  the  same  writer  or  school  of 
writers,  has  presumptively  always  the  same  substantial  meaning.  When  it  is  a  favorite 
word,  iterated  and  reiterated,  by  a  writer  of  great  earnestness  and  in  critical  passages,  this 
presumption  is  greatly  increased.  When  it  is  evidently  a  key-word,  when  clearly  the  object 
of  his  writings  is  to  develop  the  truth  hidden  in  this  word,  as  the  flower  is  hidden  in  the 
bud,  the  presumption  becomes  a  certainty.  In  such  a  case,  to  give  to  the  word  radically 
different  meanings  in  different  passages,  is  to  obscure,  not  to  interpret,  the  author's  meaning  ; 
it  is  to  infuse  into  the  writer's  language  the  interpreter's  opinions,  not  to  ascertain  and 
interpret  the  opinions  of  the  writer.  Now  there  are  two  such  words  in  the  writings  of  the 
Apostle  Paul.  They  are  pivotal  ■words  with  him.  The  chief  object  of  his  writing  is  to  show 
what  is  the  dikaiosunee  (righteousness)  of  God,  and  how  men  may  become  dikaios  (righteous) 
in  his  sight  by  the  exercise  of  jnstis  (faith).  But  these  words  are  not  only  differently 
interpreted  by  the  commentators,  they  are  also  differently  translated  both  in  the  Old  and 
the  New  Versions.  This  is  partly  due  to  the  imperfections  of  the  English  language,  which 
has  no  verb,  except  the  old  and  now  obsolete  word  righten  to  correspond  to  the  word  righteous- 
ness, and  therefore  requires  the  substitution  of  the  word  justify y  and  which  has  no  verb 
corresponding  to  the  noun  faith,  and  therefore  requires  the  substitution  of  the  word  believe. 
It  is  partly  due  to  the  fact  that  Paul  has  been  studied  by  school-men,  according  to  scholastic 
methods,  and  they  have  attributed  to  him  their  own  subtle  refinements,  and  in  so  doing 
have  obscured,  and  sometimes  wholly  expunged,  by  their  interpretations,  the  broad, 
spiritual  laws  which  he  delighted  to  expound,  illustrate,  and  enforce.  The  word  dikaios, 
for  example,  is  variously  rendered  "ju.st,"  "meet,"  "right,"  "righteous."  The  word  jjzsizs 
is  rendered  indifferently  "assurance,"  "belief,"  "faith,"  and  "fidelity,"  while  its  corre- 
sponding verb  is  generally  rendered  "believe,"  but  sometimes  "commit,"  sometimes 
"intrust."     Thus,  in  the  famous  passage,  Rom.  iii  :  21-26,  where  in  a  single  sentence  Paul 

'  I  do  not,  however,  propose  in  these  notes  to  follow  to  any  considerable  extent  previous  interpreters  in  their 
discussions  as  to  the  supposed  various  meanings  of  these  and  other  Pauline  words.  I  shall  attempt  to  ascertain  by 
a  direct,  independent  study  of  Paul's  own  language  what  is  his  essential  meaning,  leaving  those  who  desire  to  pursue 
a  study  in  comparative  exegesis,  to  make  for  themselves  the  comparison  between  the  interpretation  aft'orded  in  this 
volume  and  that  which  is  afforded  by  predecessors  in  the  same  field  ;  and  I  shall  refer  to  their  interpretation  only 
when  it  is  necessary  to  make  my  own  meaning  clearer.  AMiile  adhering  in  the  text  to  the  translations  afforded  by 
the  accepted  versions,  I  shall,  so  far  as  practical)le,  in  the  notes  use  different  forms  of  the  same  English  word  in 
rendering  the  different  forms  of  the  same  Greek  word  used  in  Paul's  writings. 


.       PAUL'S    REMEDY    FOR    SIN.  53 

U8i's  the  one  word  {dikaios,  dikaio-o)  eiglit  times,  and  the  otlier  {imtis,  pistno)  four  times,  the 
former  word  is  variously  rendered  righteousness,  just,  and  justified;  the  second  word  is 
\ariously  rendered  faith  and  believe.  The  English  reader  would  never  conceive  from  the 
translation  afforded  l>y  either  version  that  Paul's  object  is  to  show  how  the  righteousness  of 
( Jod  righteiis  the  faitliful  ;  that  God  had  set  forth  Jesus  Christ  to  be  a  propitiation  through 
faith  in  his  blood,  to  declare  his  righteousness  that  he  might  be  righteous  and  the  rightener 
of  him  that  exercises  faith  in  Jesus.  Paul  does  not  play  upon  words;  he  uses  the  same 
word,  reiterating  it  in  different  forms,  to  emphasize  the  same  idea.  Not  merely  the  emphasis, 
the  idea  itself  is  lost  by  the  variation  in  translation. 

The  confusion  thus  involved  by  variation  of  translation  is  enhanced  by  still  greater 
variations  of  interpretation.  Instead  of  pointing  out  the  unity  of  Paul's  thought,  made 
emphatic  by  this  uniformity  of  language,  the  commentators  still  further  obscure  it  by 
imputing  to  the  sjime  word  a  wide  variety  of  meanings.  They  analyze  the  sunlight  ;  we 
get  great  variety  of  color,  but  no  clearness.  We  are  tohl  of  at  least  three  entirely  distinct 
kinds  of  faith — historical  faith,  intellectual  faith,  saving  faith.  We  are  asked  to  believe 
that  Paul  uses  this  key-word  to  mean  sometimes  belief,  sometimes  trust,'  sometimes  fidelity, 
sometimes  spiritual  appreciation.  Even  go-eater  liberty  is  taken  with  the  other  word, 
dikaios  (righteousness),  and  its  derivatives.  We  are  told  of  a  personal  righteousness  and  an 
imputed  righteousness,  an  active  righteousness  and  a  passive  righteousness,  of  righteousness 
as  a  gift  and  righteousness  as  an  attribute.  We  are  asked  to  believe  that  by  this  key-word 
Paul  sometimes  means  a  character  set  right  and  sometimes  a  relation  towards  God  set  riglit, 
sometimes  rightness  of  character,  sometimes  mere  Tightness  in  conduct,  and  sometimes  a 
fictitious  or  imaginary  righteousness  with  which  a  man  wholly  iinrighteous  is  clothed,  as 
with  a  garment,  as  though  an  unwashed  person  were  made  clean  by  merely  putting  on  clean 
linen. 

All  this  I  believe  to  be  utterly  foreign  to  the  simple,  spiritual  earnestness  of  Paul.  It 
employs  the  scholastic  methods  of  an  essentially  Rabbinical  school  in  interpreting  a  writer 
whose  Epistles  embody  a  continual  protest  against  the  confusion  in  which  those  methods 
had  involved  the  plain  and  simple  teaching  of  the  Old  Testament  Scriptures.  I  believe 
that  in  his  writings  these  two  Greek  words  dikaios  and  pistis  (righteousness  and  faith)  with 
their  corresponding  verbs,  dikaio-o  and  pistu-6  (justify  and  believe),  always  carry  the  same 
substantial  meaning.  The  shade  may  be  different,  the  color  is  the  same ;  the  inflection 
may  be  different,  the  voice  is  the  same. 

And  for  an  understanding  of  that  meaning  we  are  to  go  not  to  the  classical  Greek,  not 
to  the  Old  Testament  Scriptures,  we  are  to  go  to  Paul  himself.  It  is  always  the  character- 
istic'(jf  profound  writers  to  use  common  words  with  meanings  more  profound  than  common 
usage  has  attached  to  them.  It  is  only  thus  that  such  a  writer  can  express  his  meaning. 
He  must  take  common  words  to  interpret  thoughts  that  are  not  connnon.     No  man  would 

'  Tlie  definition  of  faith  as  a  purely  intellectual  act  is  perhaps  the  most  common.  It  has  at  all  events  very 
respe<-talile  indoisers.  For  example :  "The  true  nature  of  a  faith  of  a  Christian  consists  in  this,  that  it  is  an  assent 
unto  truths  credited  upon  the  testimony  of  God,  delivered  unto  us  in  the  writings  of  the  apostles  and  prophets."— 
I'enrson  on  the  Creed.  "  Faith  consists  not  in  ignorance,  but  in  knowledge  ;  and  tliat  not  only  of  God,  but  of  the 
Divine  Will." — Calvin  InstiluUs.  "Faith,  in  its  proper  elementary  character,  is  belief  and  nothing  else:  and  the 
exercise  of  faith  is  just  a  believing  exercise.  It  is  just  a  holding  of  the  things  said  in  the  Gospel  to  be  true." — 
Chalmers.  "  Accurately  speaking,  faith  is  an  act  of  the  understanding,  giving  credit  to  the  testimony  of  the  Gospel." 
—Buck's  Theologiml  Dictionary.  "  By  this  (saving)  faith,  a  Christian  believes  to  be  true  whatever  is  revealed  in  the 
VioTii."  -We-ilminster  Confession  of  Faith.  Contrast  with  this  the  definition  of  faith  given  by  the  author  of  the 
Epistle  to  thd  Hebrews  :  "  Faith  is  the  substance  of  things  hoped  for,  the  evidence  of  things  unseen,"  as  interpreted 
liy  the  illustrations  which  follow  in  the  magnihcent  paniu.'ania  of  the  history  of  faith  which  constitutes  the  eleventh 
chapter  of  Hebrews. 


54  PAUL'S    LIFE    AND    LETTERS. 

think  of  goin<^  to  the  Latin  poet's  use  of  the  word  deus  to  get  his  understanding  of  the 
English  conception  of  deity.  The  missionaries  in  China  are  almost  at  a  stand-still  in  their 
translation  of  the  Bible  because  they  can  not  find  in  the  Chinese  language  a  word  fitting  to 
convey  to  the  Chinese  mind  a  conception  of  a  supreme,  spiritual  Being.  The  word  God 
is  not  in  the  Chinese  language,  becau.se  the  idea  God  is  n(^t  in  the  Chinese  mind ;  and  the 
Christian  teacher  can  only  take  the  word  that  most  nearly  approximates  that  thought,  familiar 
to  us  but  unfamiliar  to  them,  and  give  to  it  a  new  meaning.  The  old  carriage  must  be  used, 
but  it  must  be  made  the  vehicle  of  a  new  idea.  The  manger  is  the  manger  of  cattle  ;  but  the 
child  that  is  to  be  laid  in  it  is  the  Son  of  God.  It  is  thus  that  Paul  uses  the  two  words  "  right- 
eousness "  and  "  faith."  Both  are  words  familiar  in  classic  Greek  ;  by  universal  consent 
Paul  gives  them  a  profounder  meaning  than  they  ever  bear  in  pagan  writings.  Both  are 
familiar  words  in  the  Old  Testament  ;  I  believe  that  Paul  gives  to  them,  especially  to  the 
former  word,  a  profounder  meaning  than  it  ordinarily  bore  in  the  Old  Testament.  He  u.ses 
these  two  words  to  answer  the  old,  old  question,  How  shall  man  be  righteous  before  God  ? 
He  .shall  be  righteous,  replies  Paul,  by  receiving  through  faith  the  righteousness  of  God. 
"  By  the  deeds  of  the  law  shall  no  fle.sh  be  righteous  in  his  sight "  ;  that  is  his  negative 
answer.  "  For  the  righteousness  of  God  is  through  faith  of  Jesus  Christ  revealed  unto  all 
and  conferred  upon  all  them  that  exercise  faith  "  ;  that  is  his  affirmative  answer.  Wliat 
is  his  meaning  ? 

I.       THE    RIGHTEOUSNESS    OF    GOD. 

It  has  been  hotly  discus.sed  between  different  schools  of  theologians  whether  Paul's 
phrase,  "  righteousness  of  God,"  means  an  attribute  or  quality  which  he  possesses,  or  a  gift 
which  he  bestows ;  whether  God's  righteousness  means  the  righteousness  which  he  has  or 
the  righteousness  which  he  imparts.  If  all  that  has  been  written  in  the  discussion  of  this 
question  were  gathered  together,  it  would  make  a  work  of  some  volumes,  and  if  all  the 
sermons  which  have  been  preached  upon  this  question  were  included,  it  would  make  a 
library  of  very  respectable  dimensions.  The  question  is  one  purely  about  words.  It  has 
no  real  significance.  It  seems  not  to  have  occurred  for  the  most  part  to  the  disputants  in 
this  theological  controversy  that  God's  righteousness  may  be  both  his  possession  and  his 
gift ;  that  the  imagined  alternative  has  no  existence  ;  that  what  he  bestows  is  himself ;  that 
he  pours  his  own  being  into  the  souls  of  his  willing  children  -That'  he  is  a  Sun  of  righteous- 
ness, imparting  his  own  life  and  warmth  to  that  which  without  him  would  be  cold,  and 
dark,  and  dead.  Any  system  of  interpretation  which  compels  us  to  accept  this  alternative 
and  to  give  to  Paul's  phrase,  God's  righteousness,  sometimes  one  meaning  and  sometimes 
another,  violates  the  axiom  laid  down  above,  and,  by  violating  this  sound  and  simple 
principle  of  interpretation,  leads  into  endless  confusion  of  thought. 

In  the  sixteenth  and  seventeenth  verses  of  the  first  chapter  of  Romans,  Paul  affords  ap- 
proximately a  definition  of  this  favorite  phrase  of  his.  He  tells  us  that  God's  righteousness 
is  revealed  in  the  Gospel,  and  that  the  revelation  of  this  righteousness  constitutes  the  power 
of  the  God  unto  salvation.  To  ascertain  what  Paul  means  by  God's  righteousness,  we  have 
simply  to  inquire  what  is  it  that  at  the  time  of  Paul's  writing  was  revealed  to  Jew  and 
Gentile  in  the  Gospel  as  it  then  existed.  All  discussion  of  the  critical  meaning  of  the  word 
in  classic  Greek,  or  of  the  use  of  the  genitive,  or  of  the  significance  of  the  peculiar  form  of  the 
word  employed,  is,  if  not  absolutely  out  of  place,  certainly  wholly  subordinate  to  the  in- 
quiry, what  there  is  which  Paul  found  in  the  Gospel,  and,  finding,  used  as  the  power  for  the 
.saving  of  men.  Now,  at  the  time  when  Paul  wrote  this  Epistle  to  the  Romans,  the  story  of 
the  life,  teachings,  and  death  of  Jesus  of  Nazareth,  substantially  as  it  exists  now  in  the  four 


,       PAUL'S    REMEDY    FOR    SIN.  55 

Gospels,  was  known  to  tlie  primitive  churches.  Whether  tho.se  Gospels  existed  in  docu- 
nientarv  form  or  not,  tlie  knowledge  of  the  tacts  exi.sted,  and  the  churches  of  Christ  were 
founded  on  that  knowledge.  The  disciples  had  gone  every-where  telling  the  .story.  They 
were  witnes.<ies  of  and  testifiers  to  the  truth  of  the  history  which  has  been  embalmed  for 
us  in  the  four  evangelical  narratives.  This  was  the  Gospel  or  Glad-Tidings  of  Chri.st. 
The  Gospel  is  a  biography.  What  was  and  is  revealed  in  tiiis  story  is  Christ  Him.self  as  the 
manife-station  of  God.  He  is  pointed  out  by  John  the  Baptist  as  the  King,  and  Judge,  and 
Law-giver,  foretold  by  ancient  prophets,  who  shall  found  the  kingdom  of  God  upon  the  earth. 
He  is  announced  by  the  angel  to  the  expectant  mother,  by  the  star  to  the  perplexed  wise 
men,  by  the  host  to  the  wondering  shepherds,  as  the  Coming  One.  He  begins  his  mission  as 
a  herald,  he  continues  it  as  an  expounder  of  the  Kingdom  of  God,  and  of  him.self  as  its  King. 
He  ratifies  and  confirms  the  faith  of  his  disciples.  Thou  art  the  Christ,  the  Son  of  the  living 
God  ;  declares  to  them  of  himself  that  no  one  can  come  to  the  Father  but  by  him  ;  that 
he  has  manifested  the  name  and  glory  of  the  Father  to  his  own ;  that  who.soever  hath  seen 
him  hath  seen  the  Father ;  that  he  and  the  Father  are  one.  The  light  of  his  Divine  life 
grows  clearer  toward  its  close.  To  the  multitude  in  the  temple  he  proclaims  him.self  the 
Son  of  the  Great  King,  come  to  take  possession  of  the  Kingdom  in  the  name  and  power  of 
the  Father  ;  and  finally  put  on  trial  for  his  life,  before  Caiaphas,  for  claiming  Divinity, 
before  Pilate  for  claiming  Kingship,  he  solemnly  and  officially  reiterates  his  claim  and  ratifies 
it  by  his  voluntary  death.  His  friends  and  followers  take  up  this  me.ssage  from  his  lips. 
Christ — Ills  life,  his  death,  his  resurrection,  is  the  theme  of  their  preaching.  They  are  the 
heralds  of  a  King ;  their  sermons  are  the  story  of  his  showing  forth  of  the  divine  long- 
.suffering  and  glory.  "  The  Word  was  made  flesh  and  dwelt  among  us,  in  whom  we  beheld 
the  glory  as  of  the  only  begotten  of  the  Father,"  cries  John.  "  Our  Lord  Jesus  Christ,  the 
Lord  of  glory,"  cries  James.  "  He  made  known  unto  you  the  power  and  coming  of  our 
Lord  Jesus  Chri.st,"  .'^ays  Peter.  Paul  him.self  has  left  us  in  no  doubt  what  he  understood 
to  be  revealed  in  the  Gospel,  for  he  has  epitomized  it  in  a  memorable  sentence  :  "  Who 
being  in  the  form  of  God,  thought  it  not  robbery  to  be  equal  with  God,  but  made  himself 
of  no  reputation,  and  took  upon  him  the  form  of  a  servant,  and  was  made  in  the  likeness  of 
men,  and  being  found  in  fashion  as  a  man,  humbled  himself  and  became  obedient  unto 
<leath,  even  the  death  of  the  cross?."  The  central  truth,  the  sublime  revelation  of  this 
Gospel  is  not  a  plan,  nor  a  scheme,  nor  a  philo.sophy  ;  it  is  a  living  Person,  a  Divine  Man  ; 
the  One  in  whom  and  through  whom  God,  the  living  God,  is  manifested  unto  men. 

What  the  Gospel  reveals  then  is  the  true  character  of  God,  and  this  a  character  which 
is  affluent,  out-giving,  self-revealing,  self-imparting ;  a  character  which  perpetually  comes 
to  seek  and  to  save  that  which  is  lost.  This  was  not  the  Jewish  idea  of  righteousness,  but 
with  this  new  idea  Paul  endeavors  to  clothe  a  word  with  which  they  were  familiar,  but 
whose  depths  of  meaning  they  had  never  sounded. 

The  lowest  conceptions  of  God  (except  those  which  represent  him  as  a  mere  blind 
Force  or  Law)  are  those  representing  him  as  morally  indifferent  to  crime,  or  as  amiably 
participating  in  it.  The  first  is  the  Asiatic;  the  second  is  the  Greek  and  Roman  type  of 
paganism.  Brahm  lives  in  a  perpetual  beatific  sleep  ;  he  exists  but  does  not  live.  The 
gods  of  the  Greeks  and  Romans  were  sentient  but  sensuous.  The  traveler  in  the  Hartz 
mountains  is  sometimes  .startled  by  a  gigantic  apparition  in  the  clouds  which  are  about  him, 
until  he  di.scovers  that  his  every  gesture  is  repeated  by  the  image  which  for  the  moment 
aroused  his  .superstitious  awe.  The  gods  of  Greece  and  Rome  were  but  gigantic  reflections 
ca.st  upon  the  clouds  by  Greek  and  Roman  life.  The  people  were  awe-struck  by  their  own 
shadows.      Righteousne.ss,  or  purity,  or  truth,  or  love  are  hardly  to  be  found  anywhere 


56  PAUL'S    LIFE    AND    LETTERS. 

imputed  to  the  f^ods  by  the  ancient  writers.  Such  occasional  pagan  protests  as  that  of 
Plutiirch  —  "They  will  not  hear  either  philosophers  or  statesmen  that  describe  the  majesty 
of  tlie  Divinity  as  accompanied  by  goodness,  magnanimity,  benignity,  and  beneficence," — 
only  serve  as  attestations  of  the  common  belief  The  gods  of  Homer  and  Virgil  are  not 
only  feasting  gods,  but  roystering,  bacchanalian,  drunken  gods.  They  are  not  only  sensuous, 
marrying  and  giving  in  marriage  ;  they  are  openly  and  grossly  licentious ;  adultery  and 
rape  are  divine.  They  are  vindictive,  passionate,  intriguing,  mendacious.  They  are  deifi- 
cations of  Ahab  and  Jezebel,  of  Machiavelli  and  Lucretia  Borgia,  of  Henry  VIII.  and 
Catherine  de  Medici.  Well  cried  Vespasian  on  his  death-bed,  "Woe  is  me,  for  I  am 
about  to  become  a  god." 

Far  above  this  conception  of  a  god  of  moral  indifference  is  that  of  a  god  of  intense 
moral  nature,  so  intense  that  he  is  utterly  estranged  from  men  of  mean  mold  and  base 
lives.  This  is  the  conception  which  underlies  much  of  Old  Testament  teaching.  He  is  a 
judge  of  all  the  earth  and  will  himself  do  right  ;  he  is  a  righteous  judge,  a  God  of  right- 
eousness ;  his  judgments  are  true  and  right  altogether  ;  he  is  of  purer  eyes  than  to  behold 
iniquity  ;  he  is  angry  with  the  wicked  every  day  ;  he  will  by  no  means  clear  the  guilty. 
This  view  of  the  divine  purity  of  character  runs  all  through  the  Old  Testament.  It  was 
taught  by  poet  and  prophet  from  Moses  to  Malachi  ;  was  taught  by  the  more  eloquent  logic 
of  events  in  the  fulfilled  prophecies  of  divine  judgments  on  Babylon,  Persia,  Tyre  and 
Sidon,  Egypt,  Israel,  and  at  last  Judah  herself  It  took  fourteen  centuries  to  teach  the 
Jews  that  God  was  one  God  and  a  God  of  holiness,  justice,  and  truth.  But  at  last  they 
learned  the  lesson,  and  when,  four  hundred  years  before  Paul's  time,  they  returned  from 
the  seventy  years'  captivity  in  Babylon  to  their  native  land,  they  had  learned  thoroughly 
and  well  this  lesson,  that  God  is  a  moral  Being  and  a  moral  governor.  They  have  never 
forgotten  it,  and  never  will.  The  Jew  will  never  become  either  an  idolater  or  an  atheist. 
He  will  never  worship  man  or  nature.  Theism  has  been  wrought  into  his  blood  by  nearly 
forty  centuries  of  education.  Narrow  he  may  be  ;  catholic  he  is  not  ;  but  pagan  he  will 
never  again  become. 

This,  however,  was  as  far  as  the  Jews  had  gone  in  God's  text-book  concerning  himself. 
They  believed  in  God  as  a  moral  governor  but  not  as  a  moral  ntirse,  or  Father,  or  Mother. 
The  Pharisee's  .syllogism  was  a  very  short  and  simple  one  ;  we  can  not  to-day  cast  the  first 
stone  at  the  Pharisees  for  accepting  it.  God  hates  sin,  therefore  he  hates  sinners  ;  all 
pagans  are  sinners,  therefore  he  hates  all  pagans.  "When  Christ  preached  his  first  sermon  at 
Nazareth  and  proved  out  of  the  Scriptures  that  God  cared  even  for  Gentiles,  provided  they 
honored  and  obeyed  him,  his  towns-people  rose  in  a  mob,  drove  him  from  the  Synagogue, 
and  would  have  killed  him  if  he  had  not  escaped  out  of  their  hands.  When  Stephen,  in 
his  address  before  the  Sanhedrim,  reminded  his  hearers  that  God  called  Abraham  out  of  a 
land  of  idolatry,  and  showed  himself  to  Moses  in  the  land  of  idolatry,  the  Assembly,  as 
soon  as  they  fairly  caught  his  meaning,  gnashed  on  him  with  their  teeth  in  their  rage  and 
stoned  him  to  death.  When  Paul,  speaking  on  the  tower  stairs  in  Jerusalem,  told  the 
listening  Jews  that  God  had  sent  him  as  an  apostle  to  -the  Gentiles,  they  threw  dust  in  the 
air,  and  rent  their  clothes  and  cried,  "This  fellow  is  not  fit  to  live."  These  were  not 
merely  the  expressions  of  a  race  antipathy  ;  they  were  the  expressions  of  a  religious  fanat- 
icism. Christ,  Stephen,  Paul  seemed  to  their  hearers  to  be  denying  the  first  and  funda- 
mental article  of  Jewish  faith,  that  God  is  of  purer  eyes  than  to  behold  iniquity.  That 
there  is  a  higher  conception  of  God  possible,  because  a  higher  conception  of  righteousness, 
that  he  who  abhors  iniquity  may  show  his  abhorrence,  not  by  withdrawing  from  it,  but  by 
going  forth  to  redeem  the  iniquitous,  never  entered  their  minds.     That  the  righteousness  of 


PAUL'S    REMEDY    FOR    SIN.  57 

Ciotl  iniyht  not  separate  him  I'nun  Imt  iiuiifl  liim  toward  sinful  men,  they  did  not  and  could 
not  conceive. 

Christ  in  the  outset  of  his  ministry  founded  his  teachin<^  on  a  very  diflerent  conception 
of  God's  character.  His  tirst  sermon  was  a  declaration  that  he  was  anointed  by  God  to 
hring  light  to  the  ignorant,  liberty  to  the  enslaved,  moral  wealth  to  moral  pauper.s.  He 
reiterated  this  in  many  different  forms  throughout  his  life  teaching  ;  he  declared  God  to  be 
a  shepherd  who  left  the  ninety  and  nine  sheep  in  the  fold  to  go  after  the  one  wanderer  in 
the  wilderness  ;  a  woman  who  left  the  nine  pieces  of  silver  in  the  strong  box  to  sweep  the 
door  for  the  one  which  had  rolled  off  into  the  dirt  and  darkness  ;  a  father  who  went  forth 
with  gladness  to  receive  the  prodigal  son  returning  in  rags,  hunger,  and  wretchedness  from 
a  wasted  life  of  dissipation  ;  he  declared  himself  to  be  a  physician  who  had  come  to  heal 
the  sick,  not  the  well,  to  call  sinners,  not  the  righteous,  to  repentance.  He  emphasized  this 
teaching  of  his  lips  by  his  life.  He  passed  by  the  orthodox  church-goers  to  preach  to  the 
outcasts  ;  he  showed  his  abhorrence  of  sin  b}'  receiving  sinners  and  eating  with  them,  his 
hatred  of  self-indulgence  and  sensuality  by  preaching  to  the  drunkards  and  the  harlots  ; 
and  almost  the  last  act  of  his  life  was  a  word  of  compa.ssion  to  a  wretch  whose  susceptibility 
to  virtue  was  witnessed  only  by  a  remorseful  backward  glance  along  his  past  life,  and  a 
longing  look  to  the  crucified  One  at  his  side  for  some  vaguely  hoped-for  succor  in  the  future 
beyond  the  grave. 

These  two  conceptions  of  character,  the  Pharisaic  and  the  Christian,  are  strikingly 
illustrated  by  one  simple  and  beautiful  incident  in  Christ's  life.  He  had  been  invited  to 
il inner  by  a  wealthy  and  apparently  prominent  Pharisee.  In  the  free  and  easy  life  of  the 
Orient  such  dinner  parties  are  not  exclusive,  nor  even  private  ;  a  great  throng  crowded  into 
the  open  court-yard,  and  listened  to  the  conversation.  Among  them  was  a  woman  of  the 
town,  whose  unholy  calling  was  sufficiently  indicated  by  her  dress.  She  drew  near  to  Jesus 
as  he  reclined  at  meat  ;  as  she  stood  there,  his  words  recalled  memories  of  her  childhood, 
or  hopes  long  buried  in  despair  of  pure  womanhood,  and  the  tears  welled  to  her  eyes  and 
fell  in  big  drops  upon  his  naked  feet,  stretched  out  behind  the  couch  on  which  he  lay. 
Startled,  she  knelt  to  wipe  off  the  drops,  and  taking  her  long  tresses — for  she  had  nothing 
else  at  hand — wiped  the  feet  with  her  hair  ;  then,  unresisted  and  xmrebuked,  covered  them 
with  her  kisses,  and  taking  from  her  bosom  the  box  of  ointment  which  had  been  used  to 
make  her  more  attractive  to  the  victims  of  her  allurements,  opened  it  and  anointed  his- 
feet.  The  Pharisee  looked  on  wondering.  "  If  this  man  were  a  prophet,"  he  said  to  him- 
.self,  "  he  would  have  known  who  and  what  manner  of  woman  this  is  that  toucheth  him." 
The  notion  that  he  could  be  a  prophet  and  still  know  that,  above  the  holiness  that  resents 
the  touch  of  the  harlot,  and  infinitely  removed  from  the  sensuality  that  enjoys  it,  is  the 
divine  purity  that  welcomes  it  when  it  is  a  sign  of  repentance  and  the  harbinger  of  a  new| 
life,  never  entered  his  mind.  A  righteousness  that  builds  a  wall  to  keep  sinners  out  he| 
could  understand  ;  a  righteousness  that  is  a  gateway  through  which  sinners  enter  into  aJ 
new  and  better  life  through  blessed  sympathy  he  could  not  understand.  We  ought  not! 
to  be  surprised  at  that ;  since,  after  eighteen  centuries  of  Christian  education,  the  majority  of 
Christian  men,  not  to  say  Christian  teachers,  do  not  understand  it.  Paul  wrote  to  the 
Romans  that  Christ  was  set  forth  to  show  that  God's  righteousness  is  of  a  kind  that  forever 
goes  forth  to  righten  the  unrighteous  ;  ami  the  great  majority  of  Christian  scholars  convert 
this  into  a  declaration  that  Christ  died  to  enable  God  to  righten  the  imrighteous,  in  spite 
"f  his  own  righteousness,  which  otherwise  would  not  have  permitted  him  to  do  so.  Chris- 
tianity has  barely  gone  far  enough  to  believe  that  a  Pharisaic  God  can  forgive  the  sinful, 
provided  the  obstacle  presented  by  his  righteousness  is  taken  out  of  the  way. 


^8  PAUL'S    LIFE    AND    LETTERS. 


II.       JUSTIFICATION. 

Paul's  doctrine  of  justification  grows  naturally  out  of  his  doctrine  of  the  righteousness 
of  God.  The  two  are  indeed  but  converse  statements  of  the  same  truth.  God  justifies  the 
willing  soul  as  Christ  justified  the  woman  that  was  a  sinner,  by  imparting  his  own  life  to 
whoever  desires  to  receive  him  and  become  his  child.  In  the  endeavor  to  make  this  plain 
it  is  necessary  to  clear  away  a  confusion  of  thought  resulting  from  a  prolonged  but  mean- 
ingless theological  debate. 

I  have  already  noticed  the  fact  that  the  words  "justify"  and  "justification"  are  trans- 
lations of  the  same  Greek  word  rendered  " righteous "  and  'righteousness."  Wliat  Paul 
means  by  justification  is  rectification  or  Tightening.  What  does  that  term  import  ?  Does 
it  signify  a  change  in  the  relations  of  the  soul  to  God,  or  a  change  in  its  own  inherent 
character  ? 

Sin  works  two  evils  in  the  human  soul ;  it  separates  the  soul  from  God  ;  it  disorders 
the  soul  in  itself ;  it  is  both  an  estrangement  and  a  disease.  If  it  did  not  separate  from 
God,  it  would  still  bring  untold  misery  upon  the  individual  and  upon  all  connected  with 
him.  If  it  brought  no  misery  upon  him  or  his,  it  would  still  be  a  terrible  evil  because  it 
separates  him  from  his  Father  and  his  God.  Both  these  evils  must  be  done  away  in  any 
remedy  which  is  offered  for  sin.  The  soul  must  be  brought  back  to  God  ;  it  must  also  be 
restored  to  itself,  to  a  normal  and  spiritually  healthful  state.  Now  the  question  which 
theologians  have  discussed  through  centuries  of  debate  is,  which  of  these  two  evils  does 
justification  by  faith  remedy  1  Does  it  restore  the  soul  to  itself,  working  an  inherent  change 
in  the  character,  l^ringing  back  health  and  banishing  disease  ;  or  does  it  restore  the  soul  to 
God,  bringing  back  the  son  to  his  father's  house,  and  leave  for  further  and  future  remedies 
the  restoration  of  the  soul  to  its  true  nature  ? 

Protestant  doctrine,  dating  from  the  days  of  Luther,  is  that  justification  imports  simply 
the  latter  change,  the  pardon  of  the  soul  by  God,  its  treatment  by  him  of  his  own  free 
grace  as  though  it  were  righteous.  It  is  declared  to  be  a  forensic  term  equivalent  to  ac- 
quittal, and  almost  synonymous  with  "vindication.  Luther  declares  that  in  justification  we 
work  nothing,  but  receive  what  he  calls  a  "  passive  righteousness,"  and  this  has  been  the 
general  view  of  Protestant  divines.  The  Roman  Catholics,  on  the  other  hand,  with  most 
Unitarians  and  some  orthodox  but  Liberal  thinkers,  maintain  that  justification  is  not  an  act 
of  treating  as  just,  but  of  making  just ;  that  it  changes  not  the  relations  but  the  character 
of  the  soul. 

The  debate  between  these  two  opposing  theories,  which  was  fierce  in  the  time  of  the 
Reformation  and  has  continued  in  polemical  theology  ever  since,  like  the  debate  respecting 
God's  righteousness,  concerns  a  distinction  with  no  difference.  It  is  true  that  we  may 
metaphysically  distinguish  between  making  right  the  relation  between  God  and  the  soul 
and  making  right  the  soul  itself,  but  the  distinction  is  purely  abstract  and  metaphysical,  and 
has  no  existence  in  actual  experience.  When  the  Prodigal  son  left  his  father's  house  and 
wandered  off  into  a  far  country,  and  associated  there  with  drunkards  and  harlots  and  spent 
his  substance  in  riotous  living,  it  is  clear  that  he  both  separated  himself  from  his  father  and 
soiled  and  despoiled  his  own  character.  But  he  did  both  by  the  same  act.  If  he  had 
remained  under  his  father's  roof  and  possessed  the  same  spirit,  he  would  have  been  as  truly 
separated  from  his  father  as  he  was  when  living  in  a  far  country.  So,  when  he  would 
repent,  it  is  equally  clear  that  a  double  duty  was  laid  upon  him,  that  of  abandoning  the 
evil  habits  of  his  own  life  and  that  of  returning  to  his  father  and  seeking  his  father's 
pardon.     But  these   also,  though  metaphysically  separate  acts,  are  in  actual  experience 


PAUL'S    REMEDY    FOR    SIN.  59 

iuseparable.  The  son  could  not  take  the  first  step  toward  a  real  and  radical  reform  so  l()ii<; 
as  he  remained  estranged  and  separated  from  his  father  ;  neither  could  he  bridge  the  cliasui 
which  separated  him  from  his  father  without  earnestness  of  purpose  to  reform,  witliout 
cetvsing  to  do  evil  and  at  least  beginning  to  learn  to  do  well.  He  might  have  gone  back  to 
his  fathers  house  impenitent,  driven  merely  by  hunger,  but  in  this  case  the  body,  not  the 
soul,  woulil  have  returned  to  the  father,  and  the  estrangement  would  have  remaineil  an 
great  as  before.  He  might  have  remained  in  the  far  country,  endeavuriug  to  cast  off  every 
evil  habit  and  association,  and  to  come  into  a  spiritual  fellowship,  with  his  father,  to  l^e  at 
one  with  him  in  spirit,  and  it  might  have  been  physically  impossible  to  take  the  journey 
back  to  his  father's  house,  but  in  spirit  he  would  have  been  restored  to  his  father  by  the 
very  act  of  repentance  and  the  aspiration  for  forgiveness.  The  restoration  to  the  father 
would  be  impossible  without  repentance,  and  the  repentance  would  be  impossible  without 
restoration  to  the  father.  This  truth  is  beautifully  expressed  in  the  parable  by  the  declara- 
tion that  when  he  came  to  himself  he  arose  and  went  to  his  Father.  Now,  the  soul  tlut 
has  sinned  has  both  estranged  itself  from  God  and  impaired  and  despoiled  its  own  powers. 
It  is  impossible  to  get  into  right  relations  toward  the  Father  which  is  in  Heaven  without 
taking  the  first  steps  toward  a  recuperation  of  soul,  and  it  is  impossible  to  take  the  first 
steps  toward  a  recuperation  of  soul  without  returning  penitently  to  the  Father  from  whf)m 
we  have  estranged  ourselves.  Whatever  fine-spun  distinction  may  be  drawn  in  the  library, 
in  the  actualities  of  human  experience  the  rectification  of  our  relations  with  God  and  the 
first  steps  in  the  rectification  of  our  own  souls,  are  not  only  contemporaneous,  but  absolutely 
tlie  same.  When,  therefore,  Paul  speaks  of  justification  or  Tightening,  he  means  neither  a 
Tightening  of  our  soul's  relations  with  God — that  is,  a  treating  of  the  soul  as  though  it  were  // 
just — nor  a  Tightening  of  the  soul  in  its  own  natttre — that  is,  making  the  soul  just — he  means  '  j 
this  one  simple,  indivisible  process, — the  setting  of  the  soul  right  in  its  relations  with  God,  y 
because  setting  it  in  the  way  of  righteousness  within  itself,  and  the  setting  of  the  soul  in  |l 
the  way  of  righteousness  within  itself,  because  restored  to  right,  that  is,  filial  relation-s 
with  God. 

It  must  be  freely  conceded  that  the  Old  Testament  use  of  the  words  just,  justify, 
justification,  has  not  the  depth  of  meaning  which  is  here  imputed  to  it.  In  the  Old  Testa- 
ment it  is  used  ordinarily,  if  not  exclusively,  in  the  forensic  sense.  To  justify  is  not  to  set 
right,  but  only  to  declare  right.  "  I  will  not  justify  the  wicked  " ;  "  They  shaU  justify  the 
righteous  and  condemn  the  wicked  " ;  "  If  I  justify  myself  my  own  mouth  shall  condemn 
me  " ;  "  God  forbid  that  I  should  justify  you  " ;  "  Speak,  for  I  desire  to  justify  thee " ; 
"^Vhic}i  justify  the  wicked  for  a  reward."'  The  only  passage  in  the  Old  Testament  where 
the  word  can  be  thought  to  have  the  larger  spiritual  meaning  is  Istiiah  liii.  11  :  "By  his 
knowledge  shall  my  righteous  aervmit  justify  many  ;  for  he  shall  bear  their  iniquities";  and 
even  in  this  passage  the  meaning  is  possibly  forensic. — My  righteous  servant  shall  secure 
their  acquittal  by  bearing  their  sins  for  them.  The  word  occurs  but  twice  in  the  Gospels, 
antl  then  with  the  same  significance  of  acquittal:  "  He  willing  to  jtts<z/(/ himself " ;  "Ye 
are  they  which  justify  yourselves  before  men.'"'  To  one  who  regards  the  Bible  as  one  book, 
written  on  one  plane,  and  with  one  uniform  doctrine  or  thought,  as  fully  developed  by 
Moses  as  by  Paul,  in  the  first  century  after  the  creation,  as  in  the  first  century  after  the 
Incarnation,  this  fact  will  be  quite  conclusive  against  the  view  which  I  am  here  presenting. 
I  do  not  so  read  the  Bible.     It  is  a  book,  but  a  book  which  grew  from  the  seed  to  the  frsit ; 

'  Exod.  xxiii  :  7  ;  Deut.  xxv  :  1 ;  Job  ix  :  20  ;  xxvii  :  5  ;  xxxiii  :  32  ;  Isa.  v  :  23. 

'  Luke  X  :  20  ;  xvi  :  15.  It  will  also  be  remembered  by  the  student  that  Luke  is  sui)i)osed  to  have  been 
written  under  Paul's  influence. 


60  PAUL'S    LIFE    AND    LETTERS. 

iU  doctrine  is  a  developed  doctrine ;  between  the  vague  promise  to  Adam,  "  The  seed  of  the 
woman  sliall  bruise  the  serpent's  head,"  and  the  prophecy  of  Paul,  "  Then  conieth  the  end, 
when  he  shall  have  delivered  up  the  kingdom  to  God,  even  the  Father.  *  *  *  Then 
shall  the  Son  also  himself  be  subject  unto  him  that  put  all  things  under  him,  that  God  may- 
be all  in  all,"  there  is  a  gap  of  centuries  of  spiritual  growth.  The  New  Testament  is  not 
a  repetition  of  the  Old  ;  it  is  a  development  out  of  the  Old.  The  temple  is  one  ;  but  the 
Old  Testament  is  the  foundation,  the  new  Testament  is  the  superstructure.  The  word 
which  the  Old  Testament  uses  in  a  restricted,  narrow,  and  formal  sense,  Paul  uses  with  a 
larger  and  profounder  meaning.  How  shall  I  beccnne  acquitted  before  God  is  the  question 
of  the  Old  Testament.  By  having  God's  own  nature  imparted  to  you,  and  receiving  him 
into  yourself,  replies  Paul.  There  is  no  escape  from  his  condemnation  except  by  becoming 
his  freeman,  his  child,  his  bride,  the  temple  for  his  in-dwelling. 

III.       THE    INSTRUMENT    FOR    JUSTIFICATION FAITH. 

It  is  the  object  of  Paul's  Epistle  to  the  Romans  to  show  how  this  rightening  is  to 
be  effected,  and  what  are  the  joyful  results  in  spiritual  experience  here.  And  the  general 
conclusion  which  he  formulates  in  Chap.  III.  is  that  by  obedience  to  law  shall  no  flesh  be 
Tightened,  but  by  a  life  of  faith. 

The  Jew  knew  no  other  way  of  securing  either  rest  within  himself  or  peace  with  God 
than  by  obedience  to  the  divine  law.  This  was  the  burden  of  the  Hebrew  prophets: 
"Cease  to  do  evil  ;  learn  to  do  well" — "What  doth  the  Lord  require  of  thee,  but  to  do 
justly,  love  mercy,  and  walk  humbly  with  thy  God  1 "  The  preaching  of  John  the  Baptist, 
last  of  the  Hebrew  prophets,  was  to  the  same  effect :  "  What  shall  we  do  then  ? "  said  the 
people. — "  He  that  hath  two  coats,  let  him  impart  to  him  that  hath  none,  and  he  that  hath 
meat  let  him  do  likewise,"  was  the  answer.  And  this  was  a  necessary  moral  foundation  for 
the  spiritual  superstructure  to  be  built  thereon  by  Christ  and  his  Apostles.  It  must  be 
remembered  that  in  pagan  religions — and  in  some  forms  of  pseudo-Christian  religions — 
there  is  no  organic  connection  between  piety  and  morality,  acceptance  with  God  and  right 
doing  toward  men.  The  ancient  chronicler  who  wrote  of  Cardinal  Lorraine  that  "  he  is 
far  from  truthful,  naturally  deceitful  and  covetous,  but  full  of  religion,'"  had  no  intention 
of  writing  a  biting  sarcasm.  Louis  XV.,  who  kneeled  every  night  to  say  his  prayers  with 
his  mistress  at  his  side,  had  no  conception  that  his  religion  was  a  travesty.  Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart  and  soul  and  strength  aiid  thy  neighbor  as  thyself,  is  a 
marriage  rite  never  performed  outside  the  religion  of  the  Bible.  That  there  can  be  no 
pleasing  of  God  by  a  life  evil  toM'ard  man  was  the  first  lesson  to  be  taught  the  world,  and 
even  the  Christian  world  has  not  yet  fully  learned  it. 

But  if  the  majority  of  mankind  have  fondly  hoped  to  find  some  way  of  pleasing  God 
without  the  trouble  of  right  living,  the  majority  of  those  who  have  desired  to  promote  right 
living  have  imagined  that  the  way  to  do  it  is  to  set  up  some  standard  of  character  and 
conduct,  and  then  by  force  of  law — within  or  without,  law  of  statute  or  law  of  conscience 
— compel  conformity  to  it.  They  expect  to  reform  the  character,  not  by  transforming  it 
from  within,  but  by  conforming  it  from  without.  They  expect  not  that  it  will  grow  into 
right  lines,  but  that  it  can  be  cut  and  carved  or  beaten  and  pressed  into  right  lines.  They 
believe  in  the  efficacy  of  a  moral  repouss^  work.  The  political  reformer  expects  to  set  the 
country  right  by  making  a  right  constitution  and  enacting  under  it  right  laws.  The  social 
reformer  expects  to  remedy  the  injustice  and  inequality  of  society  by  reorganizing  the 
community  upon  some  type  modeled  after  the  pattern  of  the  family.  The  father  misreads 
the  Bible  promise,  and  thinks  that  it  assured  him,  Govern  a  child  in  the  way  he  should  go, 


PAUTVS    REMEDY    FOR    SIN.  61 

and  whtMi  he  is  old  ho  will  not  dopart  from  it.  The  individual  expects  to  accept  a  law  over 
him  from  some  e.\ternal  authority — human  or  divine — or  to  set  up  one  over  him.self  by  the 
edict  uf  his  own  conscience,  and  thus  reform  his  character  by  compelling  himself  to  con- 
form to  the  standard  thus  recognized  or  established.  This  was  the  essential  spirit  of 
Pharisjiism,  which  sometimes  set  up  an  ethical  and  even  spiritual  standard,  sometimes  a 
ineri'ly  ceremonial  one,  but  always  a  standard  to  be  obeyed,  whether  it  was  that  of  Hillel 
or  of  Shammai.  And  this  is  the  essential  spirit  of  Puritanism,  which  aimed  and  stilf  aims 
to  set  right  both  community  and  individuals  by  setting  over  community  and  individuals  a 
law  of  life  and  conduct  and  re(][uiring  obedience  to  it,  under  penalty  of  conscience  in  the 
indivitlual,  of  the  rod  in  the  family,  of  fine  or  stocks  or  prison  in  the  community.  In  the 
first  three  chapters  of  Paul's  Epistle  to  the  Romans  he  sets  forth  this  method  of  reforma- 
tion, shows  how  it  had  been  twice  tried  on  a  grand  scale  in  human  history,  and  how  sublime 
and  sorrowful  had  liecn  the  failure. 

Never  was  an  Empire  so  well  equipped  for  trying  this  method  as  Rome,  mistress  of  the 
world,  mother  of  law.  Never  had  any  people  a  stronger  conception  of  the  dignity  and 
obligation  of  law,  or  an  organization  better  adapted  to  compel  the  obedience  of  the  unwill- 
ing. She  has  given  law  to  the  world,  and  with  it  has  furnished  models  of  unswerving, 
uncorrupted,  and  incorruptible  administration.  Roman  justice  is  to-day  a  symbol  of 
absolute  allegiance  to  law.  Roman  justice  is  the  historic  type  of  unswerving  impartiality 
in  the  execution  of  law.  What  is  the  result  of  this  experiment  at  making  a  community 
pure,  and  true,  and  temperate,  and  good,  by  the  force  of  human  law  ?  Paul,  in  the  first 
chapter  of  Romans,  holds  up  the  mirror  before  the  face  of  Roman  society,  and  bids  it  find 
in  its  own  reflection  the  answer  to  this  question. 

Rome  had  but  human  law,  and  human  penalty  to  enforce  it.  Over  against  the  Jewish 
people  the  standard  of  God's  perfect  law  was  set  up  ;  behind  it  thundered  and  lightened  for 
fifteen  centuries  his  providential  judgments.  An  inspired  law-giver  received  and  promul- 
gated it ;  prophets  were  sent  to  emphasize  and  to  interpret  it ;  the  Providence  of  God 
followed  the  nation,  punishing  disobedience  ;  schools  of  scribes  and  rabbis  were  organized 
to  explain  the  application  of  those  laws  to  every  conceivable  experience  of  human  life,  and 
to  invent  new  statutes  where  statutes  were  wanting  from  the  original  divinely  given  collec- 
tion. The  result  of  this  experiment  was  equally  a  failure.  The  mirror  held  in  the  third 
chapter  before  the  Hebrew  society  shows  no  fairer  features  than  the  Roman  portrait. 
"  What,  then,  are  we  better  than  they  ?  No,  in  nowise  ;  for  we  have  before  proved,  both 
Jew  and  Gentiles,  that  they  are  all  under  sin  :  as  it  is  written.  There  is  none  righteous,  no 
not  one."'  The  attempt  of  men  to  work  out  reformatiinx  either  in  the  community,  the 
family,  or  in  the  individual  by  laws  and  penalties,  will  inevitably  fail.  This  is  not  the 
divine  way  of  accomplishing  the  rightening  of  either  society  or  the  human  soul.  By  the 
deeds  of  the  law  shall  no  Hesh  be  rightened  in  his  sight.' 

To  avoid  the  force  of  this  conclusion,  theologians  have  invented  a  distinction  between 
the  moral  and  ceremonial  law.  They  have  supposed  that  Christ  abolished  the  ceremonial 
but  retained  and  reinforced  the  moral  law,  and  that  Paul  taught  that  men  could  not  be 
justified  Vjy  obejnng  the  ceremonial  regulalions  witliotit  intemling  to  take  off  from  them  in 
the  slightest  degree  the  pressure  of  the  obligation  of  the  moral  code.  In  fact,  however,  no 
such  distinction  between  the  moral  and  the  ceremonial  is  recognized  in  the  Old  Testament 
or  in  the  New.     In  the  Old  Testament  the  moral  and  the  ceremonial  regulations  are  so 

'  Romans  i :  26-32  ;  iii  9-18.  The  conclu.sioii  from  this  historic  study  of  tlie  I'tfects  of  tlie  h^gal  niethoil  of 
reform  is  stated  iu  Chap.  III.  :  19. 


62  PAUL'S    LIFE    AND    LETTERS. 

woven  together  that  it  is  impossible  to  separate  them  without  separating  the  very  warp  and 
woof  of  the  Okl  Testament  books.  In  the  New  Testament  Christ  declares  that  not  one  jot 
nor  one  tittle — that  is,  not  the  smallest  letter  or  the  smallest  accent — of  the  Hebrew  law  shall 
pass  away  till  all  be  fulhlled.  There  is,  it  is  true,  a  real  distinction  between  mural  and 
ceremonial  laws  ;  between  those  which  are  founded  on  and  derive  in  a  sense  their  authority 
from  the  universal  conscience  of  mankind,  and  those  which  are  prescribed  for  a  temporary 
purpose  in  the  administration  of  a  special  ritual ;  but  it  is  not  true  that  Paul  recognizes  any 
such  distinction  as  this  or  allows  that  the  moral  law  plays  any  greater  part  in  justification 
than  the  ceremonial.  He  takes  the  broad  ground  that  men  who  find  themselves  estranged 
from  God,  and  impaired  and  diseased  in  soul  and  spirit,  are  not  to  attempt  to  return  to  God 
or  restore  themselves  to  health  by  obeying  laws,  whether  human  or  divine.  The  process  of 
reformation  and  restoration  is  entirely  different. 

Will  it  then  be  said  that  law  is  of  no  use  ?  that  all  law  is  abolished  by  the  New  Testa- 
ment ?  that  all  men  are  freed  from  the  obligation  of  law  1  This  has  been  said,  but  this- 
is  altogether  too  broad  a  deduction  from  Paul's  premises.  He  asserts,  not  that  there  is  no 
use  for  law,  but  that  it  is  not  by  obedience  to  law  that  man  or  society  is  to  be  reformed. 
There  is  a  use  for  law,  and  in  his  epistle  to  Timothy  he  very  clearly  states  what  that  use  is : 
"  Law  is  not  made  for  a  righteous  man,  but  for  the  lawless  and  unruly,  for  the  ungodly  and 
sinners,  for  the  unholy  and  profane,  for  murderers  of  fathers  and  murderers  of  mothers,  for 
man-slayers,  for  fornicators,  for  abusers  of  themselves  with  men,  for  men-stealers,  for  liars, 
for  perjured  persons."  Law  is  useful  in  restraining  evil  men  and  protecting  the  innocent 
and  the  law-abiding  from  their  lawlessness.  It  is  necessary  that  the  wicked  and  the  disobe- 
dient should  be  made  to  feel  the  force  of  law  and  should  be  kept  under  its  necessary  and 
wholesome  restraints.  It  is  useful,  too,  in  restraining  men  from  inflicting  injury  upon 
themselves,  by  their  own  disobedience,  and  in  keeping  them  under  such  circumstances  as 
render  it  possible  to  bring  reformatory  influences  to  bear  upon  them.  But  law  and  -penalty 
are  not  of  themselves  reformatory.  So  far  is  it  from  being  true  that  the  object  of  punishment 
is  the  reformation  of  the  offender,  that  in  strictness  of  speech  it  is  hardly  true  that  this  is 
even  one  of  the  objects  of  punishment,  whether  in  society  by  the  penitentiary,  in  the  • 
family  by  the  rod,  or  in  the  individual  by  the  penance.  The  only,  or  at  least  the  chief, 
I  reformatory  effect  of  punishment  is  to  compel  a  pause,  and  thus  render  it  possible  to  bring 
other  and  higher  influences  to  bear  upon  the  offender. 

Paul's  declaration,  then,  "  by  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in  his 
Bight,"  is  not  merely  as  against  Pharisaism,  that  obedience  to  ceremonial  law  can  not  save  the 
soul  from  sin  ;  nor  as  against  the  moralist,  that  obedience  to  the  moral  law  can  not  vindicate 
the  sinner  from  sins  previously  committed  ;  it  includes  both  of  these  principles,  but  it  is  a 
much  broader  statement  than  either  or  both  of  them  combined  ;  it  is  the  enunciation  of  the 
broad,  general  principle,  that  reformation  of  morals  and  of  life,  whether  in  the  individual, 
the  household,  the  government,  or  society,  can  not  be  brought  about  by  the  enactment  of 
laws  and  an  enforced  obedience  to  them  through  fear  of  penalty. 

God's  method  for  the  reformation  of  character  is  far  different  from  that  on  which  the 
world  has  placed  so  great  and  so  vain  reliance.  The  divine  plan  for  the  improvement  of 
character  is  by  the  play  of  higher  natures  upon  lower  natures.  It  is  by  personal  influence, 
not  by  penal  enactment.  On  this  plan  is  the  family,  the  great  institution  for  the  Imilding 
of  character,  formed.  The  child  is  made  what  he  is,  not  chiefly  by  the  laws  imposed  on 
him  by  the  father,  nor  even  by  the  deliberate  conscious  instructions  afforded  by  him,  but 
by  the  pervasive  influence  poured  out  upon  him.  He  drinks  in  courage  or  cowardice, 
kindliness  or  selfishness,  vanity  or  humility,  with  his  mother's  milk.     When  he  gets  beyond 


PAUL'S    REMEDY    FOR    SIN.  63 

the  educative  influences  of  lii.s  t'atlier's  house  lie  is  sent  to  school,  that  he  may  receive  the 
personal  inliuences  ot"  experienced  teachers.  In  college,  his  character  is  molded  by  the 
character  of  the  instructors  and  the  class-mates  with  wlu)m  he  is  in  most  vital  and  con- 
tinuous sympathy  ;  and  in  all  the  after  life  he  is  made  what  he  is  by  the  influences  that 
come  in  upon  him  from  the  companionships  by  which  he  is  surrounded.  A  man's  character 
is  not  only  known  by  the  company  he  keeps  ;  it  is  determined  by  the  company  he  keeps. 

Now,  the  source  and  reservoir  from  which  all  uj)building  influences  come  is  God 
himself.  As  the  mother  im})arts  to  her  child,  as  the  teacher  to  his  pupil,  as  the  orator  to 
liis  audience,  as  the  hero  to  his  nation,  so  throiighout  the  ages  God  is  imparting  himself  to 
all  who  will  receive  his  influence,  and  he  is  doing  this  through  the  Lord  Jesus  Christ,  the 
manifestation  and  disclosure  of  God  upon  the  earth.  To  become  Christ-like  we  are  not 
merely  to  obey  Christ's  laws  ;  this  is  not  even  the  first  step.  We  are  to  enter  Christ's 
household  of  faith,  we  are  to  become  pupils  in  Christ's  school,  we  are  to  put  on  Christ  as  a 
garment,  we  are  to  dwell  in  Christ  as  in  a  house,  we  are  to  be  grafted  on  Christ  as  on  a 
vine,  we  are  to  feed  (ju  Christ  as  on  bread  and  wine,  we  are  to  be  married  to  Christ  and  be 
molded  by  our  life  with  him.  Not  by  attempting  to  square  our  life  to  any  rule  and  law, 
even  the  ten  commandments  or  the  Sermon  on  the  Mount,  but  by  throwing  open  our  soul 
to  the  influence  of  the  Life-giver,  we  are  to  be  made  like  him.  The  children  of  God  are 
born  not  of  blood, — deriving  their  hereditary  virtues  from  their  fathers,  nor  of  the  flesh, — 
purchasing  them  by  their  own  resolutions,  nor  of  the  will  of  man,— compelled  in  the  way  of 
virtue  by  the  force  of  others'  wills,  but  of  God, — receiving  his  life  as  the  plant  receives  light 
from  the  sun,  and  giving  it  forth  again  as  the  plant  gives  that  light  forth  in  all  its  varied 
coh>rs.  By  the  outpoured  influence  of  God  himself  upon  the  human  soul,  by  the  outpoured 
influences  of  God-inspired  agencies — prophets,  patriarchs,  preachers  of  righteousness,  Bib- 
lical and  post-Biblical,  ordained  and  unordained— the  human  soul  and  so  human  families, 
liuman  society,  and  human  g()vernment,  is  to  be  cleansed,  purified,  perfected,  in  one  word, 
rightened  in  the  sight  of  God.  He  does  not  wait  till  a  soul  is  rightfened  before  he  receives 
it  to  himself ;  he  does  not  receive  it  to  himself  before  it  is  rightened.  But  he  counts  heart- 
hunger  for  righteousness ;  aspiration  for  achievement ;  desire  for  result.  He  sees  the 
harvest  when  the  seed  is  sown  ;  he  recognizes  the  future  saint  when  the  sinner  turns  to 
him  for  help  toward  sainthood.  To  desire  God,  to  seek  God,  to  perceive  him,  to  open  the 
heart  to  receive  him,  this  is  faith.  Not  to  believe  something  about  him,  but  to  believe  in 
him  ;  not  to  hold  an  opinion,  but  to  lay  hold  of  God  him.self.  And  the  instant  the  soul,' 
awaking  from  its  long  slumber,  reaches  out  its  arms  in  groping  after  God,  God  reaches  out 
his  arms  and  draws  the  soul  to  himself,  and  there,  as  the  babe  nestles  to  its  mother's  side, 
and  draws  its  life  from  the  current  of  her  own  life,  so  the  soul  that  is  born  of  God  is  drawn 
to  his  bosom,  and  lives  by  the  life  which  flows  from  him. 

This  is  Paul's  doctrine  of  justification  by  faith.  Not  that  God  has  a  righteousness 
which  prevents  his  hjve  from  working  out  love's  benediction  on  guilty  men,  a  righteousnes.s 
which  must  somehow  be  swept  away  by  the  death  of  his  Son  in  order  that  Gotl  may  righten 
the  unrighteous  in  spite  of  his  own  righteousness  ;  not  that  if  a  man  believes  certain  reve- 
lations concerning  Jesus  Christ  as  the  sin-bearer  and  Saviour  of  the  world,  God  takes  that 
right  opinion  for  righteousness  and  acquits  the  believer  of  his  wrong  and  counts  him 
righteous  ;  but  that  God  has  a  righteou.sness  which  is  forever  putting  itself  forth  in  divine  I 
influences  for  the  rightening  of  others  ;  that  this  divine,  forth-putting  righteousness  of  God,  / 
is  seen  in  the  life  and  character  and  death  of  Jesus  Christ  his  Son  ;  that  he  who  abandons/ 
his  sins,  and  opens  himself  to  receive  sympathetically  this  sunshine  of  divine,  redeeming; 
love,  is  instantly  brought  under  its  beatific  influence  ;  the  seeds  of  aspiration  are  countedj 


-64  PAUL'S    LIFE    AND    LETTERS. 

for  the  fruits  of  holiness  ;  in  the  spring  of  desire  the  divine,  prophetic  hope  perceives  the 
autumn  of  ingathering  ;  and  the  life  for  which  the  soul  hungers  is  bestowed  upon  it,  not  as 
a  reward  of  obedience,  but  as  a  free  gift  of  love, — given  by  grace,  received  by  faith,  and 
wrought  out  to  its  perfection  by  the  ministrations  of  the  word,  the  discipline  of  a  divinely 
ordered  life,  the  fellowship  of  the  saints,  and  the  indwelling  of  the  Holy  Spirit. 

IV.       PROPITIATION. 

According  to  Paul,  redemption  is  wrought  through  the  sufferings  as  well  as  tlie  life 
of  Jesus  Christ.  This  truth  is  variously  expressed  by  him,  and  with  no  inconsiderable  em- 
phasis. "  Being  justified  freely  by  his  grace  through  the  redemption  that  is  in  Christ  Jesus 
whom  God  hath  set  forth  to  be  a  propitiation  through  faith  in  his  blood."  "  "VVliile  we  were 
yet  sinners  Christ  died  for  us  ;  much  more  then  being  justified  by  his  blood,  we  .shall  he 
saved  from  wrath  through  him."  "  He  that  spared  not  his  own  Son  but  delivered  him  up 
for  us  all."  "  I  determined  to  know  nothing  among  you  save  Jesus  Christ  and  him  crucified.'" 
"  He  hath  made  him  to  be  sin  for  us  who  knew  no  sin."  "  In  whom  we  have  redemption 
through  his  blood."  Such  are  a  few  of  his  expressions,  the  specific  meaning  of  which  will 
be  considered  in  their  proper  place  ;  it  must  suffice  here  to  note  the  fact  that  Paul  puts  un- 
questionable emphasis  on  the  suff'erings  and  death  of  Christ  ;  that  they  are  not  in  his 
thought  accidental,  or  incidental  ;  that  they  have  entered  largely  into  the  divine  plan  for 
the  rectification  of  human  life  and  character  ;  and  that  no  interpretation  of  Paul's  writings 
which  passes  over  this  aspect  of  them  can  be  regarded  as  other  than  either  partial  or  super- 
ficial. I  must,  however,  remind  my  reader  that  in  this  volume  I  am  simply  an  interpreter. 
I  am  not  endeavoring  to  set  forth  a  complete  scheme  of  theology  ;  I  am  simply  endeavoring 
to  elucidate  the  ^\Titings  of  one  great  author  ;  and  adhering  strictly  to  this  specific  purpose, 
I  ask  him  to  consider  with  me  simjily  what  is  the  significance  which  Paul  attaches  in  his 
writings  to  the  sufferings  and  death  of  his  Master.  For  the  purpose  of  this  inquiry  we 
must,  however,  first  go  back  and  inquire  into  the  condition  of  the  minds  of  the  men — both 
Jews  and  Gentiles — whom  he  was  addressing. 

Sacrifice  has  existed  from  the  earliest  historical  ages  of  the  world,  and  among  all 
nations,  as  a  method  of  expression  of  the  spiritual  life.  Whether  sacrifice  was  commanded 
by  God  to  the  first  parents  of  the  race,  as  some  have  supposed,  or  whether  it  was  the 
natural  expression  of  the  profound  and  universal  religious  feeling,  as  seems  to  me  far  more 
probable,  both  from  Biblical  and  extra-Biblical  history,  it  is  not  now  important  to  in(|uirt'. 
It  is  enough  for  our  purpose  to  know  that  in  Persia,  Babylon,  Egypt,  Phoenicia,  Judea, 
Greece,  and  Rome,  as  well  as  among  the  barljarous  Goths  and  Vandals  of  the  North,  suffer- 
ing, and  sacrifices,  and  death,  were  the  commonest  method  of  expressing  spiritual  experi- 
ences, whether  of  penitence,  or  devotion,  or  gratitude.  It  is  equalh^  certain  that  the  general 
spirit  and  tenor  of  the  Old  Testament  Scriptures  tended  to  guide  and  restrain  rather  than 
to  stimulate  this  sacrificial  habit.  The  Old  Testament  statutes  were  not  indeed  prohib- 
itory ;  but  neither  were  they  mandatory  ;  they  were  regulative  and  restraining.  Hence 
the  very  first  law  on  the  subject  of  the  altar  for  the  sacrifice  was  one  forbidding  elab(jra- 
tion  and  expense  :  "  An  altar  of  earth  shalt  thou  make  unto  me,  *  *  *  and  if  tliou 
wilt  make  me  an  altar  of  stone  thou  shalt  not  build  it  of  hewn  stone."  It  was  to  be  of  the 
simplest  possible  construction.  Similar  in  spirit  are  the  laws  regulating  the  sacrifices  to  be 
offered.  In  the  surrounding  nations  sacrifices  were  measured  by  their  costliness.  And 
since  no  outpoured  wealth  was  adequate  to  express  what  the  soul  in  its  deepest  experiences 
felt,  and  since  human  life  was  rightly  accounted  the  most  sacred  thing,  human  life  was 


PAULS    REMEDY    FOR    SIN.  65 

frotjuently  oftereil  on  tlie  altiirs  to  the  gods.  Captives  taken  in  war  were  sacrificed  in 
gratitude  ;  and  cliildren  were  laid  upon  the  altar  by  their  parents  a«  the  supreraest  expres- 
sion of  penitence,  the  supremest  uieiins  of  expiation,  or  the  supreniest  utterance  of  devotion. 
When  Abraham  was  told  to  ofl'er  up  his  oidy  son  Isaac  to  God,  he  could  give  to  the  inward 
iiujiulse  no  otlier  interpretiition  than  tliat  which  has  too  often  been  given  to  it  since,  that 
I  if  a  divine  comiuaud  to  slay  his  son;  until  God's  angel  interfered  to  tlivert  him  from  his 
purpose,  and  teach  him  that  God  measures  sacrifice  not  by  the  value  of  the  thing  offered, 
but  by  the  reality  of  the  inward  life  which  prompts  the  offering.  The  Mo-saic  statutes  on 
tlie  subject  of  sixcrifice,  if  they  are  carefully  examined,  will  be  seen  to  be,  in  their  general 
teTidency,  if  not  in  their  every  clause  and  section,  aimed,  not  to  stir  up  a  reluctant  people 
to  In-ing  ade(iiiate  siicrifice  to  God's  altar,  but  rather  to  restrain  a  superstitious  people  from 
multiplying  sacrifices  and  measuring  their  devotion  by  the  cost  to  themselves  of  what  they 
put  upon  the  altar.  Any  lawyer,  reading  the  first  chapter  of  Leviticus  for  example,  would 
at  once  declare  that  these  provisions  were  to  be  classified  with  directory,  not  mandatory 
statutes  ;  that  their  object,  apparent  on  their  face,  is  to  regulate  and  restrain,  ratlier  than 
to  incite  and  compel  sacrifice.  If  you  bring  an  offering  it  shall  be  without  blemish  ;  a 
bullock,  or  a  sheep,  or  a  turtle-dove,  or  a  piece  of  meat  roast  in  the  oven,  or  first-fruits  from 
the  field — no  matter  what, — such  is  the  spirit  of  the  law — .so  that  what  is  brought  is  not 
picked  out  because  it  is  useless  for  any  other  purpose.  If  the  worshiper  can,  let  him 
bring  a  lamb  ;  if  not,  then  two  turtle-doves  ;  if  not  so  much  as  these,  then  a  little  fine 
flour. ' 

If  we  turn  from  the  law  to  the  writings  of  the  inspired  prophets,  this  restraining  ten- 
<leney  of  the  sacred  writings  of  the  Jews  is  still  more  apparent.  All  through  their  history 
is  discernible,  as  there  has  been  ever  since,  the  two  streams  of  influence,  one  proceeding 
from  the  temple  and  the  priesthood  to  emphasize  the  importance  of  the  ritual  of  sacrifices, 
and  one  from  without  the  temple  to  minimize  the  significance  of  its  sacrificial  services.  The 
stream  of  dissent  from  sacrificial  ritualism  is  continuous  and  unbroken  from  Samuel  to 
Malachi. '  ''  Hath  the  Lord  as  great  delight  in  burnt-off"erings  and  sacrifices  as  in  obeying 
the  voice  of  the  Lord  ?  Behold  to  obey  is  better  than  sacrifice,  and  to  hearken  than  the  fat 
of  rams"  ;  this  is  the  utterance  of  one  of  the  earliest  of  the  long  line  of  prophets.  "  From 
the  rising  of  the  sun  to  its  setting,  my  name  shall  be  great  among  the  nations  ;  and  in  every 
place  incense  shall  be  offered  to  my  name  and  a  pure  oflFering  "  :  this  is  the  utterance  of  the 
latest. ' 

Now  the  first  thing  to  be  noticed  about  Paul's  treatment  of  the  death  of  Christ  is  that 
it  is  simply  a  cf)ntiuuance  and  consummation  of  this  constant  stream  of  dissuasion  from  a 
merely  sacrificial  and  ritualistic  religion.  For,  in  spite  of  restraining  statutes  and  more 
elo(juent  restraining  words  of  prophets,  the  sacrificial  ritualism  had  grown  strong.  The 
religion  of  Judaism  was  a  twofold  religion  ;  of  minute  ceremonial  regulations  of  life  by  the 
Pharisaic  doctors  of  theology,  and  of  elaborate  and  costly  sacrificial  ceremonial  by  the 
priesthood  of  the  Temple.  The  whole  service  of  the  Temple  was  expressed  by  the  one 
word,  blood  ;  its  whole  economy  was  ba.sed  on  the  pagan  notion,  rooted  in  the  Jewish 
mind  in  spite  of  Hebrew  law  and  Hebrew  prophet,  that  the  greater  the  outpouring  of 
blood  the  greater  the  appeas(^ment  and  satisfaction  of  God.     "  Hundreds  and  hundreds  f)f 

•  Leviticus,  chaps,  i,  ii,  iii.  '  1  Sam.  xv  :  'J'2  ;  Malachi  i  :  11. 

'  .See  for  other  examples  Tsalm  xxiv  ;  1  :  7-14  ;  li  :  lO,  17  ;  Lsaiah  i  :  10-20  ;  Aino.s  v  :  '21-24  ;  Micah  vi  :  6-S. 
Note,  too,  that  never  do  the  prophets  urge  on  the  people  the  duty  of  saiTitice,  or  iiialie  it  a  condition  of  divine 
favor,  which  is  always  represented  as  depending  wholly  on  practical  reiientancc  and  righteousness,  e.  g.,  Isaiah 
Iv  :  6,  7 ;  Iviii  :  1-7  ;  Jer.  xviii  :  7-10  ;  xxii  :  2-5  ;  Ezckiel,  chap,  xxxiii. 


66  PAUL'S    LIFE    AND    LETTERS. 

lives  of  sheep,  every  Passover,  as  well  as  at  every  Pentecost  and  every  feast  of  Tabernacles, 
were  borne  into  the  Temple  and  carried  or  driven  into  the  court  of  the  Priests,  and  there 
slain,  the  blood  being  caught  by  the  priests  in  bowls  and  dashed  upon  the  altar.  Hour 
after  hour  the  whole  day  long  the  spectacle  continued.  The  secret  channels  down  through 
the  rocks,  toward  the  king's  garden,  gurgled  with  blood.'"  Over  all  a  truly  prophetic 
soul  might  have  heard  the  remonstrance  of  the  ancient  prophet,  "  To  what  purpose  is  the 
multitude  of  your  sacrifices  unto  me,  saith  the  Lord.  I  delight  not  in  the  blood  of  bullocks 
or  of  lambs  or  of  he-goats.  Wash  you  ;  make  you  clean ;  put  away  the  evil  of  your  doings 
from  before  mine  eyes  ;  cease  to  do  evil ;  learn  to  do  well."  But  their  ears  were  dull  that 
they  could  not  hear.  Nor  was  this  practice  of  employing  bloody  sacrifices  as  a  method  of 
expressing  religions  life,  and  this  notion  that  bloody  sacrifices  were  necessary  to  appease  and 
gratify  the  deity,  confined  to  Judea.  The  whole  ceremonial  of  Judea  was  confined  to  one 
temple  ;  and  the  Jewish  faith  in  God  was  more  sincere,  and  the  Jewish  sense  of  account- 
ability to  him  more  deep  and  strenuous  than  in  light-headed  Greece  or  sensuous  Rome.  But 
if  the  sacrificial  service  was  less  continuous  in  pagan  lands,  it  was  sometimes  conducted  on  a 
larger  scale ;  and  the  notion  that  the  spiritual  value  of  the  service  depended  on  the  money  value 
of  the  thing  sacrificed  was  more  deeply  rooted.  It  was  not  uncommon  to  offer  on  special 
occasions  a  hundred  bullocks  at  a  time,  and  even  human  sacrifices  had  not  been  wholly 
eliminated,  by  either  the  levity  of  spirit  or  the  development  of  civilization,  from  pagan  rites. 
Now  Paul's  writing  is  to  be  interpreted  in  the  first  place  in  the  light  of  these  facts,  and 
as  the  climax  and  consummation  of  the  long  line  of  preceding  Hebrew  prophets  of  whom 
he  was  the  last.  To  the  silent  but  intense  objection  of  the  pious,  whether  Jew  or  pagan — 
what  becomes  of  our  sacrifices  1  how  shall  God  be  appeased,  and  devotion  to  him  expressed  ? 
Paul's  answer  was  ready  :  Christ  is  our  propitiation.  He  is  our  Passover.  He  is  our  first- 
fruits.  He  is  our  sacrifice.  It  is  through  faith  in  his  blood  we  have  access  to  God.  The 
highest,  supremest  life  has  been  laid  down  for  us  ;  we  need  no  other.  The  drops  of  blood 
that  trickled  from  his  hands  are  all  ;  there  is  no  need  of  a  hundred  bullocks,  or  of  rivers 
of  blood  flowing  beneath  the  temple  floor.  As  a  Protestant  preacher  to  a  Roman  Catholic 
penitent  who  should  ask.  What  penance  shall  I  suffer  for  my  sins  1  might  reply,  Christ  is 
your  penance,  you  need  no  other  ;  so  to  Jew  and  Gentile  who  asked,  bewildered  by  a  teacher' 
who  proclaimed  the  unbought  Gospel  of  God's  free  love :  What,  then,  shall  we  do  for  a 
sacrifice  ?  Paul  replied,  Christ  is  our  Passover  ;  set  forth  to  be  a  propitiation;  henceforth 
in  his  blood  we  have  access  unto  God  and  peace  with  him.  Looking  back  along  the 
line  of  history,  we  can  not  doubt  that  this  teaching  has  wrought  a  revolution  in  the 
Church  of  God,  greater  and  more  radical  than  we  are  wont  to  recognize.  Since  Paul's 
day  sacrifice  as  an  expression  of  religious  life  has  been  utterly  abolished  wherever  Paul's 
writings  have  exercised  a  dominant  influence  on  the  religious  thought  of  any  people.  Then 
it  was  universal  ;  now  it  is  unknown.  No  longer  the  Ibwing  of  cattle,  the  bleating  of 
Iambs,  the  cooing  of  doves,  the  blood  of  victims  greet  ear  and  eye  in  any  temple  court. 
The  place  of  worship  is  no  longer  a  place  of  butchering.  This  crude,  barbaric,  pagan  cqn:^ 
ception  of  religion,  permitted  under  restraint  by  the  Mosaic  law,  swept  away  as  puerile  and 
needless  by  Paul's  teaching,  exists  now  only  in  two  forms — in  Romanism  in  the  mere  idle 
figment  of  an  unbloody  sacrifice  in  the  Mass,  and  in  Protestantism  in  the  theological  notion 
still  lingering  in  symbols  and  sermons,  like  memories  of  a  morbid  past  in  a  deserted  cloister, 
that  God  is  a  being  who  could  ever  be  appeased  by  the  slaughter  of  cattle  under  the  Old 
Testament  or  needed  to  be  appeased  by  the  de^th  of  a  Divine  Martyr,  under  the  New 

»  H.  W.  Beecher's  "  Life  of  Christ,"  p.  156. 


PAUL'S    KEMEDY    FOR    SIN.  67 

Ti.'staiiu'nt  ;  o\  that  f^iii  is  an  t-xternal  blot  that  can  be  washed  away  either  by  rivers  of 
1)1(km1  of  beasta  or  drops  of  blood  of  the  Son  of  God. 

Christendom  is,  however,  in  these  later  days  rapidly  coming  to  a  profoiuidcr,  more 
spiritual,  more  Biblical,  more  Pauline,  more  Christian  conception  of  sacrifice.  It  is  no 
mere  incident  in  human  hi.story  ;  it  is  essential  to  all  true,  noble  character;  it  is  not  some- 
thing; extraneous  imposed  by  necessity  upon  either  God  or  man,  but  soniethin},^  intrinsic, 
.sprin<;ing  from  the  very  necessities  of  love;  it  is  not  the  means  chosen  ileliberately  for  a 
purpo.se,  it  is  the  spontaneous  expression  of  a  divine  life. 

This  truth  stands  out  very  clearly  in  Paul's  writings.  The  death  of  Christ  was  no 
mere  chance  production  of  a  mob,  .seized  upon  by  the  apostle  to  sweep  a  superstitious  relic 
of  barbarism  from  the  religion  of  the  world.  It  was  no  mere  glorious  act  of  martyrdom, 
symbolic  and  stimulating  of  human  courage  and  enthusiasm.  It  was  part  of  God's  eternal 
design.  Christ  came  to  tlie  earth  that  he  might  suffer.  To  suffer  was  as  truly  a  part  of  his 
mi.ssion  as  to  teachj_an  unsiitl'erinj^Iessiali  couldju.(i  m.ore  have  been_tlian  an  unteaching 
Messiah.  I  need  not  go  back  to  the  Old  Testament  prophecies,  to  such  pas.sages  as  Isaiah's 
famous  picture  of  the  Man  of  Sorrows,  to  show  that  this  thought  lay  interwoven  in  the 
more  spiritual  anticipations  of  the  Hebrew  people.  I  need  not  quote  from  the  Evangelists 
such  passages  as  John's  report  of  Christ's  sermon  at  Capernaum,  to  show  that  it  was  inter- 
woven in  the  life  and  teachings  of  the  Master  him.self.  For  I  am  here  endeavoring  to 
interpret  not  Isaiah,  nor  Christ,  but  Paul.  It  suffices  to  say  that  he  simply  reiterated  in  his 
own  strong  and  idiosyncratic  way  this  fundamental  truth,  that  the  manifestation  of  God 
to  men  wa.s  in  a_svLffering^  Messiah.  "Whom  God  hath  set  forth  to  be  a  propitiation"; 
"  whom  God  hath  (jiven"y  "  whom  God  hath  made  to  be  sin  for  us";  "God  commenddh  his 
lore  in  that  while  we  were  yet  sinners  Christ  died  for  us."  Paul  even  declares  that  it  is 
because  of  the  humility,  and  suft'erings,  and  death  of  the  Messiah,  that  God  has  highly 
exalted  him  and  given  him  a  name  which  is  above  every  name.'  It  is  true  also  that  he, 
in  common  with  the  other  writers  of  the  New  Testament,  represents  the  sufferings  and 
death  of  Chri.st  as  no  mere  episode  in  the  divine  administration,  but  the  disclosure  of  an 
eternal  fact.  The  laying  down  of  the  life  in  the  incarnation  is  only  an  outward  revelation 
of  a  laying  down  of  the  life  which  never  ceases  and  never  can  cease  so  long  as  there  is  sin 
in  God's  universe,  and  love  in  God's  heart.  The  death  of  Christ  is  but  a  making  known  to 
us  the  mystery  of  his  w'ill  "  which  he  hath  purposed  in  himself ;  even  the  mystery  which 
hath  been  hid  from  ages  and  from  generations,  but  is  now  made  manifest  to  his  saints."  * 
So  Peter  declared,  with  that  audacious  disregard  of  logical  consistency  so  characteristic  of 
the  .Sixcred  and  indeed  of  all  spiritual  writers,  "  Him  being  delivered  by  the  determinate- 
coun.'^el  and  foreknowledge  of  God,  ye  have  taken  and  by  wicked  hands  have  crucified  and 
slain."  So  John  calls  him  a  "  Lamlj  slain  from  the  foundation  of  the  world."  In  all  this 
there  is  something  more  than  the  mere  assertion  that  God  foresaw  the  death  of  Christ  as 
he  foresaw  that  of  Stephen  or  that  of  Paul  himself ;  there  is  the  far  profounder  truth  im- 
plied, that  the  death  of  the  Messiah  was  a  revealing  of  the  sitffering  and  sacrificing  nature 
of  him  who  is  the  same  yesterday  and  forever,  and  who  can  never  look  on  sin  and  sulfcriiig 
without  being  moved  to  take  the  burden  on  himself  and  bear  it  for  those  he  loves. 

Philosophy  has  busied  itself  in  <liscussing  the  question  why  Christ  suffered.  What 
terrible  necessity  lay  upon  God  to  deliver  up  his  only  beloved  Son  ?  What  exigency 
plaited  a  crown  of  thorns  and  nailed  him  to  the  cross  1  To  rescue  men  from  Satan,  siud 
ancient  scholars.     To  appease  God's  wrath,  siiid  Calvinism.     To  make  it  safe  for  God  to 

'  Phil,  ii  :  6-9.  a  Ephes.  i  :  9  ;  Col.  i  :  26. 


68  PAUL'S    LIFE    AND    LETTERS. 

forgive  sin,  siiid  New  England.  To  exhibit  God'.s  love,  say«  a  modern  school.  Paul  gives 
to  this  question  no  answer.  Nowhere  in  his  Epistles  does  he  so  much  as  consider  it.  The 
effect  of  Christ's  death  he  does  explicitly  define  ;  the  object  of  it  he  does  not  seek  to  probe. 
Perhaps  there  was  no  object  ;  rather — this  would  be  a  truer  statement — the  object  lay  in 
the  nece.ssities  of  God's  own  nature,  not  in  compulsion  br(jught  to  bear  upon  him  by  Satan, 
the  necessity  of  his  government,  or  even  the  moral  needs  of  men.  A  mother  is  weeping 
bitter  tears  over  the  sin  and  folly  of  an  apostate  son.  The  philosopher  inquires  into  the 
cause  of  the  tears.  "  Why  do  you  weep,  madam  1 "  he  says.  "  What  useful  service  can 
tears  render  ?  Will  they  appease  the  hiXiar  indignation  of  your  own  heart  against  the 
ingratitude  of  a  rebellious  son  ?  Do  you  .shed  these  tears  that  you  may  make  it  safe  to  forgive 
his  wrong-doing  and  receive  him  that  was  an  outcast  to  your  love  again  ?  or  do  you  think 
perchance  that  tears  will  produce  an  efl'ect  on  him  whom  neither  fear  of  punishment  nor 
hope  of  reward  could  move,  and  do  you  weep  to  move  him  to  repentance  ?"  I  think  I  .see 
the  wonder  changing  into  indignation  in  the  mother's  heart  as  she  turns  upon  her  philo- 
sophic inquirer  her  questioning  eyes,  and  replies  :  "  Ah  !  you  do  not  know  a  mother's  heart 
or  you  would  ask  no  .such  questions  as  these.  She  weeps,  not  to  appease  her  wrath,  nor  to 
make  forgiveness  safe,  least  of  all,  believe  me,  dramatic  tears  to  make  a  .show  withal  to 
move  and  melt  the  on-looker  ;  she  weeps  becau.se  she  is  a  mother  and  her  boy  is  in  sin,  and 
because  love  always  and  by  the  very  necessity  of  its  nature  must  weep  when  sin  wounds 
it."  Why  did  David  cry,  "  Oh,  my  son  Absalom  !  my  son,  my  son  Absalom  !  would  God 
I  had  died  for  thee,  0  Absalom,  my  son,  my  son  ! "  Why  did  the  father  of  the  Prodigal 
Son  go  forth  to  meet  him  with  compassion  in  his  heart  and  tears  in  his  eyes,  fall  upon  his 
neck,  and  kiss  him  ?  Answer  me  that,  and  I  will  tell  you — this,  I  imagine,  would  have 
been  Paul's  answer  to  the  question — why  God  gave  his  only-begotten  Son  that  whosoever 
believeth  in  him  shall  not  perish,  but  have  everlasting  life.  The  sacrifice  of  Christ  was  the 
cry  of  God  over  a  lost  world,  "  Oh,  my  son  Absalom  !  my  son,  my  son  Aljsalom  !  I  die  for 
thee,  0  Absalom,  my  son,  my  son." 

But  though  Paul  does  not  discuss  the  object  for  which  Christ  died,  as  though  tliere 
were  some  ulterior  end  to  be  served  by  divine,  suffering  love,  of  which  it  took  account  and 
which  it  deliberately  went  about  to  accomplish  by  suffering,  he  does  declare  very  explicitly, 
in  unequivocal  language  and  in  magnificent  trope  and  figure,  the  re.sult  accomplished  by 
divine  siiftering  love  :  "  In  whom  we  have  redemption  through  his  blood,  the  forgiveness 
of  sins."  '     What  then  does  Paul  mean  by  the  forgiveness  of  sins  1 

IV. — THE    FORGIVENESS    OF    SINS. 

The  word  rendered  "forgive  "  in  the  New  Testament  {(.(p'lTjfii)  is  one  meaning  literally, 
to  send  away,  to  dismiss.  What  the  New  Testament  promises  to  do  for  men  is  not  merely 
to  remit  the  punishment  but  to  send  away  the  sin  itself.  When  Christ  says  to  the  sick  of 
the  palsy,  "  Thy  sins  be  forgiven  thee,"  what  he  really  says  is.  Thy  sins  are  sent  away  from 
thee ;  and  when  the  Pharisees  accuse  him  of  blasphemy  they  ask  not,  Who  can  release  from 
punishment,  but  who  can  cleanse  away  sin  but  God  only.  The  choice  by  the  inspired 
writers  of  this  peculiar  word  is  the  more  significant  that  it  is  not  the  word  most  frequently 
used  in  profane  Greek  to  express  the  idea  of  forgiveness.^     That  word  is  one  signifying  to 

•  Ephes.  i  :  V  ;  Col.  i  :  14  ;  and  see  references  below. 

2  It  is  true  that  this  same  word  (a<|)tT);oii)  is  sometimes  used  in  the  classics  to  express  the  idea  of  forgiveness  ; 
but  generally  it  is  clearly  expressed  that  what  is  sent  away  or  dismissed  is  the  charge,  or  the  flogging,  or  the  death 
sentence,  not  the  sin. 


PAUL'S    REMEDY    FOR    SIN.  69 

have  IVllow  fooliiij,'  for  aiKither  {avyyanjuKu),  and  liciice  to  have  compassion  on  liiin  and  make 
allowance  lor  him.  The  siiered  writers  have  taken  the  one  word  in  the  Greek  which  can 
express  the  idea  that  the  sin  it^self  is  sent  away,  and  liave  given  emphasis  to  this  conception 
of  forgiveness  by  using  this  word  to  the  exclusion  of  the  other.'  I  believe  that  there  is  a 
profound,  .spiritual  signiHcance  in  the  choice  of  this  word.  Paganism  knows  of  no  possible 
succor  from  sin  ;  no  conceivable  relief  for  the  sinner.  It  can  have  a  feeling  of  sympathy 
for  him  ;  it  can  release  him  from  the  infliction  of  a  penalty  ;  but  it  can  do  no  more.  The 
Bible,  and  only  the  Bible,  brings  him  the  message  of  the  forgiveness  of  sins — that  is,  the 
remission  dismissal,  cleansing  away,  extinction,  annihilation,  of  the  sin  itself. 

The  meaning  which  I  have  given  to  the  word  most  commonly  used  in  the  Bible  to 
express  the  Bible  doctrine  of  the  forgiveness  of  sins  is  not  the  nu^aning  most  commonly 
given  to  it  by  the  Church  ;'"  though  tlie  truth  has  found  more  abundant  expression  in 
Christian  experience  tlian  in  dictionaries  and  commentaries.  It  is  expressed  in  the  familiar 
lines — 

"  Be  of  sin  the  double  cure, 
Save  me  from  its  guilt  and  power"; 

and  it  is  certiiinly,  throughout  the  Scriptures,  Old  Testament  as  well  as  New  Testament, 
the  thought  which  the  inspired  writers  are  burdened  to  express.  Sin  is  a  cloud,  and  divine 
forgivene.ss  the  sun  which  drinks  it  up  ;  sin  is  a  stain,  and  divine  forgiveness  a  bath  which 
cleanses  it  away  ;  sin  is  a  dross,  and  divine  forgiveness  a  furnace  which  burns  it  out  ;  sin  is  a 
blurred  and  blotted  record,  and  divine  forgiveness  is  an  erasure  of  the  page  from  life's  book  ; 
sin  is  a  burden,  and  divine  forgiveness  buries  it  in  the  depths  of  the  sea.  These  figures  surely 
mean  something  more  than  the  mere  remission  of  penalty.  Divine  forgiveness  is  divine 
cleansing.  This  truth,  of  which  Christian  consciousness  has  even  yet  hardly  gi'asped  the  full 
significance,  was  expressed  in  the  Jewish  ritual  by  the  curious  object  teaching  of  the  great 
Day  of  Atonement.  Two  goats  of  equal  size,  shape,  color  were  selected  ;  a  scarlet  thread  was 
bound  upon  the  horns  of  one  to  represent  the  sins  of  the  nation  ;  on  it,  in  a  prayer  of  con- 
fession, the  sins  of  the  year  were  laid  by  the  High  Priest  ;  and  then,  while  the  twin  goat 
was  siicrificed,  the  scape-goat  was  led  off  into  the  wilderness,  bearing  the  scarlet  thread  and 
the  burden  of  a  nation's  sins,  to  be  seen  no  more.  A  curious  ritual  ;  but  efficacious,  if  any 
ritual  could  be,  to  teach  the  lesson  that  the  forgiveness  of  sins  in  the  divine  thought  is  no 
jiiere  letting  off  a  criminal  from  the  punishment  he  deserves,  but  the  riddance  from  the 
criminal  forever  of  the  stain,  and  burden,  and  memory  and  inwrought  evil  of  his  crimes. 

Now  this  doctrine  of  the  forgiveness  or  remission  of  sins  is  nowhere  in  the  Bible  more 
clearly  set  forth  than  in  the  writings  of  the  Apostle  Paul.  With  him  the  terror  of  sin  was 
not  in  the  remorse  which  it  produces,  nor  in  the  penalty  which  it  entails,  nor  even  in  the 
spiritual  .separation  from  God  which  it  must  always  involve,  but  in  its  own  inherent  enor- 
mity, in  what  he  calls  with  characteristic  rhetoric  the  "  exceeding  sinfulness  of  sin."  No 
other  word  but  sin  can  express  to  his  consciousness  the  exceeding  evil  of  sin.  And  no 
forgiveness  would  help  him  much  which  simply  took  away  the  penalty  and  left  the  sin. 
Forgiveness  is  the  riddance  from  the  soul  of  sin  itself.     Redemption  is  not  from  the  grasp 

»  In  Luke  vi  :  3"  airoAvoi  is  used  and  in  Luke  vii  :  42  and  in  2  Cor.  ii  :  7,  10  ;  xii  :  13.  Ei)he8.  iv  :  32  ;  Col. 
ii  :  13  ;  iii  :  13,  x<>pt^OMai  is  used,  but  never  miyyivuxTKut. 

»  Til  us  Creraer,  in  his  "Theological  Lexicon  of  New  Testament  Greek,"  says:  "The  expression  {a(f>iriiii) 
denotes,  where  it  does  not  stand  for  social  relations,  the  abrogation  of  the  Divine  legal  claims  upon  man  ;  the 
remission  of  the  amount  due  or  of  the  punisliment  due  for  imperfect,  sinful  conduct.  That  is  deliverance  from 
the  endurance  of  the  divine  judgment." 


70  PAUL'S    LIFE    AND    LETTERS. 

of  the  devil,  not  from  the  wrath  of  God,  not  from  the  penalty,  natural  or  inflicted,  which 
follows  sin, — though  it  includes  all  these  ;  it  is  redemption  from  sin  itself,  "  the  forgiveness 
of  sins "  ;  that  is  the  remission,  the  sending  away  of  sin.  I  am  carnal  sold  under  sin.  I 
am  bound  to  the  corrupt  and  putrefying  corpse  of  sin.  But  I  thank  God  through  Jesus 
Christ  our  Lord,  who  hath  made  me  free  from  the  law  of  sin  and  death  :  This  is  Paul's 
personal  experience  of  the  redemption  which  is  afforded  by  Jesus  Christ. 

Now,  according  to  Paul,  the  great  cleanser  from  sin  is  not  law  enforced  by  penalty;  not 
wisdom  aff'orded  through  teaching  ;  but  sympathy '  expressed  through  suffering.  This  is  the 
sun  which  drinks  up  the  cloud,  the  bath  which  washes  away  the  stain,  the  power  which 
buries  in  ocean  depths  the  burden,  the  High  Priest  who  sends  away  the  sin-burdened  scape- 
goat. This  great  truth — greater  by  far  than  any  mere  scholastic  notion  of  a  mechanical  or 
judicial  reconciliation  effected  by  the  pre-arranged  martyrdom  of  a  single  Sufferer — runs 
through  the  entire  fabric  of  Paul's  teaching.  Sometimes  it  is  offered  as  a  consolation  or  an 
inspiration  to  the  individual  sufferer.  "  No  process  (jf  education,"  says  he,  or  one  of  his 
disciples,^  "seems  to  be  joyous,  but  rather  grievous  ;  but  afterward  it  yieldeththe  peaceable 
fruit  of  righteousness  to  them  that  are  exercised  thereby."  Sometimes  he  finds  in  it  a 
cause  of  rejoicing  even  in  the  midst  of  the  flames  :  "  We  glory  in  tribulation  also  ;  know- 
ing that  tribulation  worketh  patience,  and  patience  experience  ;  and  experience  hope  ;  and 
hope  maketh  not  ashamed."  Sometimes  he  uses  it  in  reading  the  riddle  of  the  ages,  the 
problem  of  the  world  suffering  :  "  The  whole  creation  groaneth  and  travaileth  in  pain 
together  until  now  ;  and  not  only  so  but  ourselves  that  have  the  first  fruits  of  the  spirit, 
even  we  ourselves  groan  within  ourselves,  waiting  for  the  adoption,  even  the  redemption 
of  our  bodies," — waiting  that  is  until  the  long  travail  shall  end  in  a  new  created  world. 
Sometimes,  perhaps  oftenest,  he  points  to  the  supreme  factor  in  this  economy  of  suft'ering 
for  sin,  the  life  and  death  of  the  Divine  Sufferer  :  "  We  have  redemption  through  his 
blood,  even  the  forgiveness  of  sins." 

Surely  any  thoughtful  reading  of  Paul's  Epistle  should  have  prevented  men  from  falling 
into  the  blunder  of  thinking  that  to  Paul  Christ  was  merely  an  example  and  a  teacher,  antl 
that  blood  was  to  him  but  a  symbol  of  the  life  and  spirit  of  the  world's  Messiah,  which  saves 
us  as  we  imbibe  it.  Surely  Paul  could  not  express  more  clearly  than  he  has  done,  by  his 
favorite  and  oft-repeated  imagery  of  redemption,  the  doctrine  that  the  soul  is  purchased 
by  the  suffering  of  the  ]\Iessiah  from  the  bondage  to  sin  into  which  it  had  voluntarily  sold 
itself.  But  surely  any  thoughtful  and  reverent  study  of  the  life  and  death  of  Christ  shouhl 
have  also  prevented  his  followers  from  falling  into  the  gross,  sensuous,  materializing  notion 
that  there  was  a  difference  between  the  blood  of  Christ  and  that  of  other  mortals,,  or  that 
salvation  from  sin  depends  in  any  sense  upon  the  literal  blood  poured  out  on  Calvary.  For 
in  fact  that  sacrifice  was  an  almost  unbloody  sacrifice.  No  vital  part  of  the  crucified  one 
was  touched.  A  few  drops  trickled  down  from  the  brow  pierced  with  thorns  ;  a  few  from 
the  hands  and  feet  pierced  with  nails  ;  but  only  after  death  did  blood  and  water  pour  out 
from  the  heart  already  broken  under  the  burden  of  the  world's  sin,  and  then  so  little 
importance  did  the  Spirit  of  God  attach  to  this  mere  incident  of  the  crucifixion,  that  only 
one  of  the  evangelists  was  inspired  to  record  it.  Many  a  martyr,  both  before  and  since,  has 
suffered  far  greater  physical  pains  than  the  cruelty  of  the  Romans  could  inflict  on  Jesus  in 
the  three  short  hours  of  his  crucifixion.  Not  by  the  drops  of  blood,  not  by  the  fevered 
brow  and  burning  thirst  and  racked  limbs  and  joints,  did  the  world's  Messiah  atone  for  the 
world's  sin.     But  history  records  no  such  spiritual  agony  as  was  his  ;  an  agony  which  has 

'  In  the  literal  sense  :  entering  into  the  experience  of  another.  -  Hebrews  xii  :  11. 


PAUL'S    REMEDY    FOR    SIN.  71 

oven  invested  the  Garden  of  Getliseniane  with  a  mystery  which  forbids  us  from  drawing,' 
neaivr  than  the  behned  diseijdes  drew  on  that  eventful  nij^ht  ;  an  aj^ony  which  wrenched 
from  him  on  the  cross  tlie  uninterj)retahle  cry,  '*  My  God  1  my  God  !  why  hast  tliou  for- 
s:iken  me  I "  and  broke  the  overburdened  lieart  l)efore  the  sh)W  torture  of  the  crucifixion 
could  accomplish  its  work. 

Nor  is  the  common  assertion  that  Christ's  death  consummated  and  comphtted  all  sacri- 
fice for  sin  consistent  either  with  experience  or  the  teacliings  of  the  Apostle  Paul.  Under 
•  every  error  that  has  ever  laid  deep  hold  of  human  hearts  is  some  sublime  truth.  The  Roman 
Catholic  notion  of  a  perpetual  sacrifice  repeated  in  every  mass  could  never  have  j^otten  the 
hold  it  has  on  human  hearts,  and  in  Christian  experience,  did  it  not  shadow  forth  a  sublime -/ 
truth.  As  Christ  left  it  to  his  Church  to  complete  the  teaching  which  he  began,  s(j  he  has 
left  it  to  his  Church  to  complete  the  suffering  and  sacrifice  which  he  began.  Every  heart- 
throb ^ndured  Jjv  unselfish  love  forthe  cleansing  of  another's  sin  is  part  of  the  atoning 
sacrifice.  Every  mother's  tears  which  moisten  the  long  dormant  seeds  of  a  nobler  resolution 
in  her  child  and  give  them  life,  every  heart-throb  of  the  father  quickening  the  latent  im- 
jnilses  of  his  child  to  a  manlier  life,  every  sacrifice  of  patriot  for  his  nation's  redemption,  ( 
every  suffering  for  sin  from  the  blood  of  Abel  crying  out  from  the  ground,  which  awoke  a.s 
from  the  dead  the  conscience  of  the  fratricidal  Cain,  down  to  the  last  tear  which  God  shall 
wipe  away  from  his  children's  eyes,  are  a  part  of  the  great  perpetual  atonement  which 
divine  love  is  making  in  the  hearts  and  lives  of  the  true  followers  of  a  suffering  Messiah 
for  the  sins  of  the  whole  world.  Each  suffering  disciple  becomes  in  his  own  spliexti  a-eacri- 
fice  for  sin.  a>  his  Master  was  foFThe  wlioTe  world.  This  is  what  Christ  meant  when 
he  said,  Except  a  man  take  up  his  cross  and  come  after  me  he  can  not  be  my  disciple  ;  when 
he  promised  the  two  throne-seekers  that  they  should  drink  of  his  cup  and  be  sharers  in 
his  baptism  ;  when  he  gave  to  the  ten  the  commission,  "  As  the  Father  hath  sent  me  into 
the  world  even  so  send  I  yon.  Receive  ye  the  Holy  Spirit.  Whosesoever  sins  ye  forgive' 
they  are  forgiven,  and  whosesoever  sins  ye  retain  they  are  retained."  This  is  what  Paul 
meajit  when  he  cried  out,  "  I  count  all  things  but  loss  *  *  *  l^liat  1  may  know  him, 
and  the  power  of  his  resurrection,  and  the  fellowship  of  his  sufferings,  being  made  con- 
formable to  his  death."  This  is  what  he  meant  by  the  declaration,  "I  fill  up  that  which  is 
lacking  of  the  afflictions  of  Christ  in  my  flesh  for  his  body's  sake  which  is  the  Church." 
As  the  artist  dots  the  outline  and  leaves  the  pupil  to  complete  the  picture,  so  Christ 
.sketched  as  in  outline  love's  suffering  for  sin,  and  left  it  to  his  followers  to  fill  out 
and  complete  the  sacrifice  by  the  long  cycle  of  martyrdoms.  Without  suffering  is  no  sin 
i-leansing. 

And  as  it  is  the  great  cleanser,  so  also  suffering  is  the  great  reconciler.  It  is  the  fire 
which  purifies,  and  it  is  the  fire  which  fuses.  This  truth  is  expressed,  as  so  many  other 
truths  are,  by  the  very  word  we  use  most  commonly  to  express  reconciliation  in  its  pro- 
founder  aspects  ; — sympathy.  To  sympathize  is  to  suffer  with.  If  the  father  of  the 
paraljle  had  not  .suffered  cold  in  his  son's  nakedness,  hunger  in  his  son"s  famine,  and 
humiliation  in  his  son's  shame,  there  could  have  been  no  common  ground  on  which  to  meet. 
It  is  through  suffering  that  strength  comes  to  give  power  to  the  weak  ;  that  pity  comes  to 
lift  up  the  penitent  from  his  sin.  It  is  the  ladder  down  which  the  divine  descends,  up 
which  humanity  ascends.  The  sufferings  and  death  of  Christ  is  the  manifestation  in  history 
of  the  eternal  truth  that  "  He  knoweth  our  frame,  he  reraembereth  that  we  are  dust." 
So  knowing,  and  so  remembering,  how  can  he  take  us  to  himself  except  by  his  own  suffering 
both  with  and  for  us  ? 


The  Greek  word  is  aphiemi,  usually  rendered  forgive. 


72  PAUL'S    LIFE    AND    LETTERS. 

Something  such  I  understand  to  be  Paul's  doctrine  of  propitiation,  no  more  truly 
sounded  to  its  depths  here,  or  ever  to  be  sounded  by  a  human  interpretation,  than  the 
fathomless  blue  of  the  summer  sky  by  human  telescope  ;  enough  if  the  telescope  makes 
clear  that  the  sky  is  a  fathomless  depth,  not  a  mere  dome. 

V. — SALVATION. 

And  now  we  are  ready,  I  trust,  to  inquire  what  is  the  end  of  justification  and  propi- 
tiation and  redemption.  To  what  purpose,  or  rather  to  what  result,  is  man  justified, 
and,  by  the  propitiation  that  is  in  Christ  Jesus,  redeemed  from  sin  and  its  consequences  ? 
Being  justified  or  Tightened  by  Christ's  blood,  being  reconciled  to  God  by  Christ's  death, 
we  are  saved  by  his  life.'  What  is  this  salvation  through  the  death  and  the  resurrection 
and  the  eternal  life  of  Christ,  which  is  the  end  and  outcome  of  the  Gospel?  The  most 
common  conception  of  salvation,  as  the  most  common  conception  of  forgiveness,  makes  the 
two  synonymous,  and  both  equivalent  to  escape  from  the  just  punishment  of  sin — perhaps 
from  the  natural  penal  consequences,  perhaps  from  the  inflicted  judgments  of  God,  perhaps 
from  his  aroused  wrath  and  indignation,  jjerhaps  from  all  three. 

The  world  is  compared  to  a  wreck,  the  sinner  to  a  sailor  struggling  in  the  waves  and 
about  to  perish,  the  Gospel  to  a  life-boat  which  seizes  on  him  and  draws  him  out  from  the 
devouring  waves,  and  so  saves  him  from  that  destruction  which  by  sin  and  guilt  he  had 
brought  upon  himself.  Or  a  future  punishment  condign  and  terrible  is  reckoned  against 
the  sinner,  from  which,  on  certain  conditions,  he  will  be  released  and  suff'ered  to  go  free.  Or 
lie  is  compared  to  a  convict  in  a  prison ;  by  the  sentence  of  condemnation  pronounced 
against  him  he  has  ceased  to  be  a  citizen  of  the  kingdom  of  God  ;  he  is  no  longer  in  the 
relations  of  a  free  and  innocent  man  with  the  king  or  governor.  But  the  king  or  governor 
signs  a  pardon  and  sends  it  to  the  prison.  This  pardon  is  conditional,  and  if  the  prisoner 
accepts  the  condition  the  prison  door  is  opened,  he  is  restored  to  his  liberty,  and  his  citizen- 
ship, and  comes  back  again  into  right  relations,  the  relations  of  a  free  citizen  to  the  moral 
Governor  of  the  universe.  But  neither  of  these  was  Paul's  conception  of  salvation,  and 
though  these  figures  are  often  found  in  modern  teaching,  they  are  not  to  be  found  in  Paul's 
letters.  In  the  sixth  and  seventh  chapters  of  Romans  he  illustrates  his  conception  of  sal- 
vation by  three  figures.  The  sinner  was  dead,  he  is  saved  when  he  is  raised  from  the  dead. 
The  sinner  was  a  slave,  he  is  saved  when  he  is  set  free  from  his  slavery.  The  sinner  was 
married  to  the  world,  the  world  is  dead  and  he  is  saved  when  he  becomes  married  to 
Christ.     Let  us  trace  out  the  meaning  of  these  three  figures  if  we  can. 

I.  Paul  uses  the  figure  of  death  and  resurrection  in  inconsistent  ways.  He  did  not 
hesitate  to  mix  metaphors  nor  to  use  the  same  metaphor,  sometimes  in  one  form,  sometimes 
in  another.  Such  violations  of  faultless  rhetoric  are  characteristic  of  ardent  natures. 
Sometimes  he  .spoke  of  the  sinner  as  dead  in  trespasses  and  sins.  Lazarus  is  in  his  tomb. 
Christ  comes  to  the  door  of  the  grave,  the  stone  is  rolled  away.  Christ  calls,  Lazarus,  come 
forth,  and  he  that  was  dead  comes  forth,  still  bound  about  with  the  grave  clothes,  still 
hauipered  with  the  evil  habits  of  his  dead  condition,  but  soon  to  be  released  and  ushered 
into  the  perfect  liberty  of  the  divine  life.  Sometimes,  on  the  other  hand,  he  represents  the 
sinner  as  living,  following  his  Lord  to  Golgotha,  not  merely  bearing  the  cross  but  lifted  up 
upon  the  cross  by  his  side,  crucified,  put  to  death,  entering  into  the  tomb  with  his  Lord, 
and  with  his  Lord  rising  and  coming  forth  into  the  new  and  divine  life,  a  life  now  hid  with 

>  Rom.  V  :  10. 


PAUL'S    REMEDY    FOR    SIN.  73 

Christ,  but  to  be  made  niauilV'st  when  Christ  is  inatU'  manifest  in  his  glory.  But  underlying 
both  these  figures  the  same  t-ssential  truth  is  represented  ;  salvation  is  the  death  of  the 
sensual  and  the  animal  uatuii-,  it  is  the  resurrection  and  mastery  of  the  spiritual  and 
divine  nature,  it  is  a  new  and  divine  life.  The  resurrection  of  Christ  was  not  merely  an 
historical  fact  once  for  all  accomplished.  The  historical  fact  was  the  prophecy,  the  symbol, 
(if  a  fact  to  be  spiritually  accomplished  in  the  spiritual  experience  of  every  believer.  To 
I'aul,  the  material  fact  was  less  than  the  spiritual  verity  ;  the  truth  of  history  less  than  the 
truth  of  spiritual  life  ;  the  resurrection,  achieved  once  for  all,  less  than  the  perpetual  resur- 
rection which  it  symbolized.  Death  in  its  highest  sense  was  but  a  calm  indifference  to  all 
things  sensual  and  earthly  ;  resurrection  in  its  highest  sense  was  the  advent  of  an  enfran- 
chised soul  into  a  new  life  of  invincible  immortality.  The  death  of  Christ  was  only  the 
natural  culmination  of  a  life  which  had  been  throughout  a  death  to  the  world,  and  his 
resurrection  was  only  the  assured  expression  of  a  divine  life  which  from  baptism  to  Golgotha 
had  been  in  heaven.  So,  while  Paul  emphasizes  the  historical  fact  of  the  resurrection  in  a 
single  eloquent  chapter,  he  emphasizes  in  repeated  utterances  the  spiritual  fact  which  that 
historical  resurrection  expressed  to  the  eye  and  the  under-standing.  "  I  am  crucified  with 
Christ  ;  neverthele-ss  I  live  ;  yet  not  I,  but  Christ  liveth  in  me  ;  and  the  life  which  I  now 
live  in  the  flesh  I  live  by  the  faith  of  the  Son  of  God  who  loves  me  and  gave  himself  for 
me."  This  is  the  Christian's  Passion  week  ;  his  death  and  resurrection.  We  are  buried 
with  Christ  in  baptism  ;  our  old  man  is  crucified  Avith  him  ;  I  count  all  things  but  loss  that 
I  may  be  made  conformable  unto  his  death  ;  we  are  dead,  and  our  life  is  hid  with  God 
in  Christ  ;  we  are  crucified  with  Christ  ;  tlie  world  crucified  unto  me,  and  I  to  the  world — 
this  is  Paul's  Good  Friday.  Dead  unto  sin,  but  alive  unto  God,  through  our  Lord  Jesus 
Christ ;  risen  with  Christ,  and  therefore  seeking  those  things  wliich  are  above  where  Christ 
sitteth  ;  having  our  ccjnversation  in  heaven  ;  dead,  j^et  living,  because  Christ,  the  risen 
Christ,  liveth  in  me  ;  risen,  rather  rising,  following  after  him  daily,  if  by  any  means  I  may 
attain  unto  the  resurrection  of  the  dead — this  is  Paul's  Easter  Sunday.  This  is  surely 
something  more  than  either  release  from  divine  punishment  or  even  reconciliation  to  an 
offended  God. 

II.  His  second  symbol  of  salvation  is  that  of  the  enfranchisement  of  the  slave.  The 
sinner  is  a  bondsman.  To  understand  this  metaphor,  we  must  remember  that  under  the 
Roman  law  the  slave  was  the  actual  property  of  his  master.  He  could  put  him  to  torture 
or  t(j  death  at  his  pleasure  without  being  called  to  account  by  the  law,  and  without  even 
being  answerable  to  public  opinion.  Inhumanity  was  not  counted  inhumanity  when  exhib- 
ited toward  a  slave.  The  most  intellectual  and  cultured  were  held  in  slavery.  The  well- 
known  anecdotes  of  Flaminius  ordering  a  slave  to  be  killed  to  gratify  by  the  spectacle 
the  curiosity  of  a  guest,  and  Vedius  Pollino  feeding  his  fish  on  the  flesh  of  slaves, 
and  of  Augustus  sentencing  a  slave  who  had  killed  and  eaten  the  favorite  quail,  to 
crucifixion,  are  among  the  recorded  illustrations  of  Roman  slavery.'  The  sinner,  according 
to  Paul,  is  such  a  slave  to  his  lower  nature.  He  is  compelled  to  do  the  things  that  he  would 
not  do.  He  is  prevented  from  doing  the  things  that  he  would  do.  He  is  tortured  by 
remorse.  He  is  chained  to  a  dead  body  from  which  he  in  vain  endeavors  to  escape.  He 
is  under  a  cruel  and  loathsome  despotism.  To  him  Christ  comes  as  an  emancipator  and  sets 
Iiim  free.  Wlio  shall  deliver  me  from  this  body  of  death  ?  1  thank  God  through  Jesus 
Christ  our  Lord.  The  emancipated  comes  at  once  under  a  new  and  .sacred  obligation  to  his 
emancipator.    He  owes  nothing  but  love  ;  but  of  all  obligations  love  is  the  most  sacred.    His 

'  Lecky's  "History  of  Euro2)eaii  Morals." 


74  PAUL'S    LIFE    AND    LETTERS. 

boiKlagp  is  lirokou.  Like  the  slave  girl  bought  in  Plymouth  Church  by  the  enthusiastic 
contributions  of  the  congregation  before  the  civil  war,  and  thus  ransomed  from  the  servi- 
tude to  which  she  was  before  subject,  only  to  be  ushered  into  a  high  and  sacred  obligation 
as  a  free  woman  to  truth  and  purity  and  fidelity  and  patriotism,  the  soul,  that  aforetime 
was  a  slave  to  its  fleshly  lusts,  becomes,  in  the  realm  of  spiritual  liberty,  a  bondsman  of  Jesus 
Christ.  Being  made  free  from  sin,  ye  became  bondservants  of  righteousness ;  as  ye  have 
presented  your  members  as  servants  to  uncleanness  and  iniquity  unto  inicj^uity  ;  even  so 
now  present  yourselves  as  servants  of  righteousness  unto  sanctification.'  This  emancipation 
of  the  soul  from  bondage  to  its  lower  self,  this  transference  of  its  allegiance  from  a  despi- 
cable and  despotic  and  hard  master  who  imposes  upon  it  a  compulsory  servitude,  to  an 
allegiance  to  a  loving,  Divine,  and  glorious  Master  who  requires  of  it  nothing  except  in  the 
court  of  love  and  generous  fealty,  is  surely  something  more  than  a  mere  exemption  from 
punishment,  or  a  mere  restoration  to  the  political  approbation  of  a  moral  governor. 

III.  The  third  figure  which  Paul  employs  to  illustrate  his  conception  of  salvation  is 
that  of  marriage.  "  Ye  are  become  dead  to  the  law  by  the  body  of  Christ  that  ye  should 
be  married  to  another,  even  to  him  that  is  raised  from  the  dead."  ^  The  figure  is  one  bor- 
rowed from  the  Old  Testament,  and  not  even  in  Paul's  use  is  it  more  beautiful  than  in  that 
of  Jeremiah.'  In  the  light  and  airy  way  in  which  we  customarily  take  upon  ourselves  the 
marriage  obligations,  how  little  do  we  realize  their  full  import.  The  bride  pledges  herself 
to  become  her  bridegroom's  in  the  ownership  of  love.  She  sinks  her  individuality,  she 
drops  her  very  name.  She  goes  out  from  her  home  with  all  its  sacred  associations.  She 
exchanges  for  an  unknown  future  the  love  of  father  and  mother  and  friends.  The  book 
written  all  over  in  letters  of  life  and  of  love  she  closes  never  to  open  it  again,  and  leaves 
her  husband  to  open  a  new  journal  and  write  on  it  what  he  will,  in  the  hope  that  his  char- 
acters will  be  more  sacred,  more  loving,  more  full  of  true  life  than  those  that  father  and 
mother,  brother  and  sister,  school-mate  and  friend,  have  written.  And  the  bridegroom,  on 
the  other  hand,  little  realizing  how  much  he  is  receiving  and  how  much  he  is  pledging, 
pledges  himself  to  make  good  her  hopes,  to  give  his  bride  a  better  name  than  hers  has  been ; 
a  more  sacred  home  ;  a  more  golden  lettered  book  ;  a  more  protecting  arm ;  a  more  ten- 
derly loving  heart.  This  is  the  figure  which  Paul  chooses  in  the  endeavor  by  his  three- 
fold illustration  to  set  forth  before  his  readers  his  conception  of  the  salvation  which  is 
offered  in  Christ  Jesus.  The  saved  one  turns  away  from  all  that  was  sacred  and  sweet  and 
dear  in  the  past ;  whatever  things  he  counted  gain  he  counts  henceforth  as  but  loss,  nay, 
but  as  dung  to  be  trodden  under  foot,  if  so  be  that  he  may  win  the  love  of  Christ.  He 
takes  on  him  Christ's  name  ;  his  hopes  look  forward  to  Christ's  home  ;  his  heart  lays  hold 
upon  Christ's  love  ;  and  Christ,  standing  by  his  bride's  side  and  putting  upon  her  finger 
the  ring  that  is  the  pledge  of  his  love,  accepts  her  plighted  troth  and  plights  his  own,  be- 
comes the  saved  one's  husband,  gives  his  bride  his  own  name,  assures  her  his  protection, 
receives  her  to  his  home,  bestows  upon  her  his  love,  and  asks  permission  to  write  for  her  the 
record  of  her  life  for  the  coming  years.  Surely  !  surely  !  this  is  something  more  than 
mere  exemption  from  punishment,  something  more  than  the  promise  of  the  school  teacher 
to  throw  away  the  ferule,  something  more  than  the  parchment  of  the  moral  governor  of  the 
universe  before  which  the  prison  doors  fly  open,  something  more  than  the  recovery  of  the 
half-drowned  seaman  from  the  waves  that  were  engulfing  him.  Salvation,  in  Paul's  por- 
trayal of  it,  is  a  new  life  from  the  dead  ;  a  new  liberty  of  the  enslaved  ;  a  new  and  glorious 
union  in  love  with  the  Divine  Son  of  God.     It  is  adoption  to  the  household  of  God.     It  is 

»  Rom.  vi  :  18,  19.  *  Rom.  vii :  4  ;  comp.  Ephes.  v  :  22-33.  "  Jer.  iii :  1-14. 


PAUL'S    REMEDY    FOR    SIN.  75 

a  heart  that  cries  "Abba  Father,"  "my  clear  Father."  It  is  becoming  heir  of  God,  inheritor 
of  his  nature,  and  therein  joint  heir  with  the  Lord  Jesus  Christ.  It  is  coming  into  the 
joyful  assurance  that  all  things  work  together  for  good  to  them  that  love  God,  that  sorrow- 
is  his  best  and  supremest  gift,  the  thorn  crown,  the  Divine  coronation.  It  is  Goil  in  the 
present,  and  hope  for  the  future  ;  the  banishment  of  remorse  for  the  past,  of  self-condemna- 
tion in  tlie  present,  of  fear  for  the  future.  It  is  the  experience  that  cries  exultingly,  "  I 
am  persuaded  that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor  any  other  created  thing 
shall  be  able  to  separate  us  from  the  love  of  God  which  is  in  Christ  Jesus  our  Lord.'" 

'  Roiuaiis  vi  :  -'-4,  IS  ;  viii  :  1,  14-17,  L'S,  'M. 


CHAPTER     VII. 

CONCLUSION. 

IN  these  pages  I  have  endeavored  to  set  forth  the  essential  characteristics  of  Paul,  and 
the  essential  elements  in  his  teaching,  in  a  wholly  uncontroversial  way.  I  have  tried 
to  forget  that  other  writers  have  preceded  me,  and  to  set  forth  in  order  the  salient  features 
of  his  personality,  and  especially  of  his  theology,  without  controverting  or  even  contrasting 
this  interpretation  with  that  of  other  students  of  his  life  and  teachings.  fFor  the  views 
here  presented  I  claim  indeed  no  originality.  Because  they  are  somewhat  novel  I  have 
hesitated  to  put  them  forth.  I  have  done  so  at  first  hesitatingly  and  in  fragmentary  ways 
and  on  diverse  occasions.  The  response  from  Christian  experience  has  confirmed  them. 
They  are,  I  am  persuaded,  only  the  inadequate  interpretation  of  the  uninterpreted  thought 
of  many  a  spiritual  student  of  these  Epistles.  If  they  are  inconsistent  with  the  scholastic 
Mishna,  which  in  our  day  as  well  as  in  Christ's  time,  has  put  a  veil  on  the  Scriptures — on 
the  words  of  Paul  and  Christ  as  well  as  of  Moses — they  are  confirmed  by  the  inward  witness 
of  many  a  Christian  disciple  who  needs  not  to  be  taught  that  justification  is  more  than  a 
forensic  term,  propitiation  more  than  a  Hebrew  sacrifice,  forgiveness  more  than  a  release 
from  penalty,  and  salvation  inore  than  a  deliverance  from  the  fear  of  hell.  Not  for  pur- 
poses of  controversy  or  criticism,  but  only  for  greater  clearness,  in  restating  the  conclusions 
to  which  I  have  endeavored  to  conduct  the  reader  by  the  same  path  by  which  I  have  first 
myself  traveled,  I  put  those  conclusions  here  in  contrast  with  those  which  scholastic 
theology  has  reached  in  its  interpretation  of  the  Pauline  Epistles. 

According  to  scholastic  theologj",  justice  and  mercy  are  incongruous  and  inconsistent 
attributes,  and  make  upon  God  inconsistent  and  antagonistic  claims."  Justice  requires  that 
the  sinner  should  receive  in  punishment  the  full  equivalent  of  his  misdeeds.  Mercy  can 
not  bear  to  see  him  suffer,  and  pleads  to  have  him  let  off.  Divine  wisdom,  thus  perplexed 
between  the  two,  devises  a  "plan  of  salvation."  According  to  this  plan,  the  Son  of  God 
descends  to  the  earth,  becomes  the  sinner's  substitute,  and  suffers  the  punishment  of  liis 
sin.  The  wrath  of  God  is  appeased  ;  the  justice  of  God  is  satisfied  ;  the  requirements  of 
God's  moral  law  are  met ;  a  proper  moral  impression  is  produced  upon  the  world ;  and  it 
thus  becomes  both  feasible  and  safe  to  remit  the  threatened  penalty.  In  some  schemes  of 
theology  one  of  these  aspects  is  made  more  prominent  ;  in  other  schemes  another  aspect  is 
made  more  prominent ;  but  in  all  there  is  an  agreement  that  something  needed  to  be  done 
before  a  just  God  could  justify  sinful  man.  That  being  done,  he  who  believes  that  Christ 
is  his  substitute  and  accepts  him  as  such,  is  put  in  Christ's  place  ;  Christ  is  put  in  his  place. 
His  sins  are  imputed  to  Christ  and  punished  on  the  cross  ;  Clirist's  righteousness  is  im- 
puted to  him  and  rewarded  in  heavenly  glory.  Justice  is  satisfied,  and  yet  Mercy  has  her 
own  way.  As  for  those  who  refuse  to  accept  the  substitute  which  has  been  provided  for 
them,  Mercy  ceases  to  entertain  any  compassion  for  them,  or  to  have  any  desire  to  see  their 
eternal  sufferings  mitigated.     As  for  those  who  never  have  heard  of  the  "  plan  of  salvation," 

'  See  this  idea,  which  is  a  legacy  of  the  Middle  Ages,  beautifully  illustrated  and  expressed  in  the  Miracle 
Play  in  Longfellow's  Golden  Legend. 


*  CONCLUSION.  77 

there  is  not  an  entire  agreement ;  a  considerable  number  of  theologians  hold  that  they  are 
tried  and  condemned  by  Justice  without  any  intercession  on  their  behalf  by  Mercy  ;  while 
a  growing  minority  hold  that  in  some  way  that  "plan"  will  be  offered  to  them  before  Mercy 
finally  abandons  all  attempts  to  rescue  them  from  Justice. 

Certain  great  truths  seem  to  me  to  underlie  this  artificial  and  mechanical  system.  But 
they  lie  very  far  under  it.  It  does  not  interpret,  but  obscures  ;  it  does  not  illustrate,  but 
darkens  those  truths.  As  I  understand  Paul,  Justice  and  Mercy  are  not  inconsistent  attri- 1 
butes,  and  make  no  antagonistic  demands  ;  they  are  but  different  aspects  of  the  eternal,! 
Divine  Love.  Mercy  is  love  looking  at  the  individual  ;  Justice  is  love  looking  at  the  uni- 
verse. God's  righteousness  is  ncjt  an  obstacle  to  the  exercise  of  forgiveness  which  must  be 
gotten  out  of  the  way  Ijy  a  "  plan  of  salvation  " ;  nor  is  the  death  of  Christ  a  dramatic 
episode  entered  into  astutely  for  a  purpose.  The  Gospel  reveals  not  a  plan,  nor  a  scheme, 
but  a  Divine  Person.  It  discloses  in  the  life  and  character  of  Jesus  Christ  the  righteousness, 
that  is  the  true  character,  of  God.  It  is  the  very  nature  of  God's  righteousness  to  go  out 
from  itself,  as  heat  and  light  go  out  from  the  sun,  to  give  righteousness  to  those  who  do  not 
possess  it.  This  outgoing  of  righteousness  for  the  suffering  and  the  sinful  is  itself  a  suffer- 
ing ;  ever  and  always  a  suffering.  Suffering  is  the  great  sin-cleanser  ;  suffering  is  the  great 
reconciler.  Sympathy,  i.  e.  suffering  with  another,  is  the  first  condition  of  becoming  at  one 
with  him  ;  becoming  at  one  with  him  is  the  first  condition  of  exercising  any  moral  or 
spiritual  power  over  him.  Thus  the  Messiah  is  revealed  as  a  suffering  Messiah  through 
whom  God  descends  by  sympathy  to  man,  through  whom  man,  made  sharer  of  his  suffering, 
is  lifted  up  by  symjjathy  to  God.  This  sympathy  between  the  outpouring,  affluent  heart 
of  God,  and  the  empty,  hungry  heart  of  man,  is,  on  God's  part,  mercy  ;  on  man's  part,  faith. 
Faith  is  the  turning  of  the  flower  to  the  sun  to  receive  the  light ;  it  is  the  opening  ear  of 
Lazarus  to  receive  the  life  that  trembles  in  the  words,  "  Come  forth."  It  is  not  a  belief 
about  God  or  his  Christ ;  it  is  the  receiving  of  God  in  his  Christ.  He  who  thus  through  a 
.suffering  Messiah  receives  a  sympathetic,  outpouring,  life-giving  God,  is  rightened  through 
this  faith.  He  is  brought  into  loyal,  filial  relations  to  his  Father.  He  receives,  by  the 
direct  play  (jf  the  higher  Divine  nature  on  his  own,  a  new  and  Divine  life,  wliich  translates 
and  transforms  him,  raises  him  from  the  dead,  emancipates  him  from  his  old-time  bondage 
unto  sin,  delivers  him  from  all  fear  of  future  penalty,  redeems  him  from  all  present  destruc- 
tion, and  unites  him  in  a  living  relation  of'  love  and  sympathy  to  his  God.  God's  gift  of 
himself  to  us  the  cau.se,  our  acceptance  of  God  the  means,  and  God  thus  given  and  accepted 
in  us  the  hope  of  glory  the  end  ; — this  I  understand  to  be  Paul's  doctrine  of  salvation  from 
sin,  unto  righteousness,  through  faith  in  Christ  Jesus,  by  God. 


EPISTLE 

OF 

PAUL    THE     APOSTLE 

TO    THE 

ROMANS 

WITH 

NOTES      ANU      COMMENTS. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  ROMANS. 

INTRODUCTION. 


There  is  no  opportunity,  and  no  occasion  to 
eaj'  anything  in  this  brief  introduction  to  the 
Epistle  to  the  Romans  that  has  not  been  said  by 
previous  students  of  the  Epistle.  This  introduc- 
tion is  therefore  simply  a  compend  of  the  results 
of  previous  scholarship  as  found  in  the  works  of 
such  scholars  as  Meyer,  Alford,  Godet,  Cony- 
beare  and  Howson,  and  Farrar ;  often  stated  in 
their  own  words. 

By  whom  written.  The  Epistle  is  univer- 
sally believed  to  be  by  the  Apostle  Paul.  Nei- 
ther the  Judaizing  sects  of  old,  nor  the  skeptical 
critics  of  modem  Germany  have  doubted  its 
Pauline  authorship.  It  is  equally  certain  that  it 
was  written  originally  in  the  Greek  language, 
and  by  dictation  to  an  amanuensis.  Some  have 
doubted  the  genuineness  of  particular  passages, 
as  chapters  xii-xv ;  but  these  suggestions  have 
never  found  favor,  even  among  rationalizing 
critics.  The  genuineness  and  integrity  of  the 
Epistle  may  be  regarded  as  practically  unques- 
tioned, and  as  wholly  indisputable. 

Time  and  place  of  composition.  The 
Apostle  was  about  to  set  out  for  Jerusalem  with 
a  contribution  from  the  churches  of  Macedonia 
and  Achaia  (acu  20 :  22,  etc).  From  this  fact,  coupled 
with  references  to  the  same  intended  journey 
in  his  Epistle  to  the  Corinthians  (1  cor.  is :  1),  the 
Epistle  to  the  Romans  is  believed  by  critics  to 
have  been  written  during  Paul's  stay  in  Corinth, 
and  just  previous  to  his  departure  for  Jerusalem. 
This  is  the  conclusion  of  Alford,  Meyer,  Godet, 
Farrar,  and  the  critics  generally.  This  makes 
the  date  of  the  Epistle  a.d.  58,  or  59,  and  puts 
its  composition — the  important  fact  in  its  spirit- 
ual interpretation — after  Paul  had  had  long  ex- 
perience ill  dealing  with  the  pagan  mind,  and  the 
doctrinal  and  spiritual  diflSculties  involved  in 
churches  in  which  the  superciliousness  of  the 
pagan  and  the  narrowness  of  the  Jew  were  both 
found. 

Object  of  the  Epistle.  The  general  object 
of  the  Epistle  can  not  be  better  stated  than  in  the 
words  of  Meyer  :  "Paul  wished  to  lay  before  the 
Romans  in  writing,  for  their  Christian  edification, 
his  evangilie  doctrine— the  doctrine  of  the  sole 
way  of  salvation  given  in  Christ — viewed  in  its 
full  specific  character  as  the  superseding  of  Ju- 
daism, in  such  a  way  as  the  necessities  and  cir- 
cumstances of  the  church  demanded,  and  as  he 
would  have  preached  it  among  them  had  he  been 
present  in  person."  More  specifically  it  was  his  ; 


aim  to  show  to  both  Jew  and  Gentile  the  univer- 
saUty  of  the  Christian  religion,  its  adaptation  to 
the  needs  of  the  human  race,  both  Jew  and  Gen- 
tile, and  the  foundation  for  it  in  the  constitution 
and  history  of  the  human  race.  To  this  we  may 
still  further  add,  that,  writing  it  to  Rome,  the 
cajiital  of  the  world,  he  was  naturally  led  to  state 
more  fully  than  in  any  other  of  his  epistles  the 
general  doctrines  of  the  Gospel,  rather  than  those 
doctrines  in  any  one  aspect,  or  as  adapted  to  any 
specific  need.  The  Epistle  to  the  Romans  is 
therefore,  of  all  Paul's  Epistles,  the  one  which 
most  nearly  approaches  a  general  treatise  on 
Christian  theology.  Still,  it  is  not  that,  but  a 
letter  to  a  specific  church  from  which  tlie  per- 
sonal element  is  never  lacking. 

Rome  in  the  time  of  Paul.  The  city  of 
Rome  in  the  time  of  Paul  had  outgrown  its  seven 
hills  and  the  ancient  walls  of  Servius  Tullius  that 
surrounded  them,  and  had  issued  from  the  gates 
to  establish  itself  on  the  adjacent  hills  and  un- 
dulating table-lands.  To  the  approaching  trav- 
eler it  presented  a  picture  of  unimposing  hills 
covered  with  a  large  irregular  mass  of  buildings. 
The  architectural  wonders  that  attract  the  trav- 
eler of  the  present  day  were  then  unconceived. 
The  Pantheon  was  indeed  built,  but  the  Coliseum 
was  not  conceived  till  later,  in  the  reign  of  Titus. 
The  streets  of  the  city  were,  for  the  most  part, 
winding  and  narrow,  and  flanked  on  either  side 
by  densely-crowded  tenement-houses  of  an  enor- 
mous height.  Frequent  accidents  resulted  from 
the  loftiness  of  these  buildini,^s,  constructed  often 
in  haste  and  carelessness,  and  both  Augustus  and 
Nero  decreed  that  private  buildings  within  the 
walls  of  Rome  should  not  exceed  the  height  of 
seventy  feet.  Into  these  dark  and  smoky  lodg- 
ings, for  which  they  paid  immoderate  prices,  the 
poorer  classes  dwelt,  and  the  different  floors  and 
apartments  were  not  infrequently  shared  among 
several  families.  From  the  capacity  of  these 
houses,  allowing  twenty-five  persons  to  each 
house,  the  population  of  Rome  at  this  time  is 
estimated  to  have  been  about  one  million  two 
hundred  thousand ;  one  half  of  whicli,  in  all 
probabUity,  were  slaves. 

In  glaring  contrast  to  the  squalor  and  indigence 
of  these  quarters  were  the  public  squares  of  the 
city,  generous  and  ample  spaces  set  apart  for  as- 
semblies of  the  people,  martial  exercises  and 
irames.  The  Campus  Martius  was  the  principal 
of  these,  dedicated  to  Mars,  the  God  of  War.     It 


82 


INTRODUCTION. 


was  surrounded  by  imposing  structures  and 
adorned  with  statues  and  arches.  The  Forum 
also  was  a  grand  open  space,  eight  hundred  feet 
wide,  that  lay  between  the  Capitoline  and  Pala- 
tine Hills,  on  which  were  erected  respectively  the 
Roman  Capitol,  or  Citadel,  and  the  Imperial 
Palace.  The  Forum  was  flanked  on  every  side 
with  porticoes,  rostra,  or  platforms  for  public 


speakers,    shops,     and 
other  buildings,  all  of 
imposing    appearance, 
costly  workmanship, 
and    rich    decoration. 
Overlooking    the    Fo- 
rum,   from   which  as- 
cended a  flight  of  one 
hundred  steps,  rose  the 
massive  and  stately  Cit- 
adel from  the  crest  of 
the  Capitoline  HiU.    It 
was    the    largest    and 
grandest    building    of 
the  city.    It  was  square 
in  form,  with  sides  two  hundred  feet  in  length,  and  inclosed  three 
structures,  temples  to  Jupiter,  Minerva,  and  Juno.    Its  gates  were 
of  brass,  and  it  was  adorned  with  costly  gildings,  whence  it  was 
termed  "golden,"  and  "glittering."     The  splendor  of  the  public 
squares,  as  well  as  the  poverty  of  the  meaner  quarters,  must  have 
been  well  known  to  Paul.     "The  Prsetorium,"  of  which  he  speaks, 
may  have  been  either  a  barrack  attached  to  the  imperial  palace  on 
the  Palatine  Hill,  or  it  may  have  been  the  great  camp  of  the  Prae- 
torian Guards,  which  lay  to  the  north-east  of  the  city,  outside  the 
walls.    Of  other  architectural  features  of  the  city,  connected  with 
the  life  of  Paul,  may  be  mentioned  the  gardens  of  Nero,  on  the  Vati- 
can Hill,  not  far  distant  from  the  modern  St.  Peter's,  where  the 
Christians  suffered  martyrdom  by  various  ingenious  schemes  of 
cruelty.    Also  the  Catacombs,  which  were  subterranean  galleries, 
about  ten  feet  high  and  six  feet  wide,  extending  for  miles,  and 
which  were  used  by  the   persecuted  Christians   subsequently  as 
places  of  refuge,  worship,  and  bu  rial. 

Such  were  some  of  the  outward  aspects  of  the  city  as  it  appeared 
to  Paul.  Its  social  organization  he  found  to  be  a  structure  in 
which  were  put,  side  by  side,  "the  ostentatious  luxury  of  inex- 
haustible wealth  and 
the  painful  squalor  of 
chronic  pauperism;  "  a 
system  of  contrasting 
elements,  of  which  the 
splendor  of  its  public 
edifices  and  the  mean- 
ness of  its  lower  haunts 
were  but  an  accompa- 
nying and  natural  out- 
growth. Rich  and  poor, 
patrician  and  plebs, 
were  alike  given  up  to 
universal  vice,  and  the 
number  was  small  in- 
deed that  retained  the 
simplicity   and    purity 


ROME  LN  THE   TIME   OF  AUGUSTUS   C^SAR. 


of  a  virtuous  life.  The  life  of  her  people  was 
corrupted  by  the  pollutions  of  the  stage,  and 
hardened  by  the  cnielties  of  the  amphitheater ; 
swarming  with  parasites,  impostors,  poisoners, 
and  the  vilest  slaves ;  without  any  serious 
religion ;  without  any  public  education ;  ter- 
rorized by  insolent  soldiers  and  pauperized 
mobs,    the    world's    capital    presented   at   this 


INTRODUCTION. 


83 


period  a  picture  unparalleled  for  shame  and 
misery  in  the  annals  vi  the  world.  From  the 
time  when  I'ompey  conquered  Jerusalem,  Oob.o., 
and  made  Palestine  a  Roman  Province,  the  Jews, 
in  gnidually  increasing  numbers,  had  found  tlieir 
way  to  this  city,  until,  in  the  time  of  Nero,  they 
counted  as  a  large  factor  in  the  population  of 
tiie  city.  This  Jewish  community,  to  the  num- 
ber of  8,000,  occupied  a  large  district  across  the 
Tiber,  in  the  neighborhood  of  the  wharves  and 
shipping,  a  location 
that  suited  remark- 
ably the  retail  trade 
which  served  for  the 
most  i)art  as  their 
chief  employment. 
From  their  earliest 
appearance  the  Jews 
were  to  the  Romans 
an  object  of  scorn- 
ful abhorrence,  and 
they  became  the 
mark  for  the  satires 
and  malicious  ^vit  of 
the  writers  of  their 
time.  Whatever 
their  condition,  they 
were  equally  de- 
tested by  the  mass 
of  the  population. 
If  tlicy  were  false  to 
their  religion,  they 
were  flouted  as  ren- 
egades ;  if  they  were 
true  to  it,  their  Sab- 
bath*, and  their  cir- 
c  u  m  c  i  s  i  o  n,  their 
hatred  of  pork,  their 
form  of  oath,  their 
lamp-lightings,  and 
their  solemn  festi- 
vals were  hehl  up  to  angry  ridicule,  as  signs  of 
the  most  abject  superstition.  Thus,  in  Rome, 
dimply  to  be  a  Jew,  was  to  be  detested.  When 
to  tills  was  added  the  deeper  taint  of  being  a 
Christian — that  is.  to  worship  in  blind,  supersti- 
tious, and  incredible  folly  "  a  crucified  malefac- 
tor"— detestation  grew  into  hatred,  which  in 
turn  developed  into  expulsion,  and  ultimately 
into  persecution. 

The  Church  at  Rome.  The  origin  of  the 
Congregation  at  Rome  is  variously  attributed  to 
Petir,  to  Jews  who  returned  to  Rome  after 
having  been  converted  on  tin;  Day  of  Pentecost 
at  Jerusalem,  and  (by  fictitious  tradition)  which 
says  that  the  first  preaching  in  Rome  occurred 
during  the  life  of  Christ.  This  last  statement  is 
universally  rejected,  and  need  not,  therefore,  be 
considered  here.  The  claim  that  the  Apostle 
Peter  was  the  founder  of  the  Church  is  main- 


tained by  the  Roman  Catholics,  although  tho 
burden  of  evidence  against  the  claim  is  very 
great,  and  is  briefly  summed  up  in  the  following 
facts  :  That  in  this  Epistle  to  the  Romans,  and  in 
his  letters  from  Rome,  Paul  nowhere  mentions 
the  name  of  Peter;  he  states  that  his  aim  was 
never  to  build  on  another  man's  foundation  ;  he 
speaks  of  the  Romans  as  especially  falling  to  his 
share,  as  the  Apostle  of  the  Gentiles  (ch.  i :  13),  with 
a  probable  reference  to  the  partition  of  the  tteld 


ROMAN   SOLDIERS. 

of  labor  between  himself  and  Peter,  mentioned 
in  Gal.  2 :  7-9.  Moreover,  his  wish  to  impart 
some  spiritual  gift  to  them,  "  that  they  might  be 
established  "  (ch.  1  :  11),  implies  that  they  had  not 
yet  been  visited  by  an  ajiostle.  Again,  there  is 
no  mention  of  Peter's  labors  in  Rome  made  in 
the  Acts,  and  while  on  the  one  side  there  is  this 
array  of  evidence  to  disprove  the  claim,  on  the 
other  side  there  is  only  a  tradition  which  is  first 
found  in  the  forged  Clementines,  a  work  written 
late  in  the  second  century.  The  third  view, 
which  ;i  scribes  the  origin  of  the  Church  at  Rome  to 
the  agency  of  converted  Jews  and  proselytes  from 
Jerusalem,  is,  on  the  whole,  the  most  plausible  of 
the  three,  and  is  the  one  most  generally  accepted 
among  Protestant  commentators.  It  was  natural 
that  the  Jewish  Christians  on  returning  to  Rome, 
should  find  a  more  congenial  atmosphere  among 
the  (ientile  Christians  of  the  city,  than  in  the 


84 


INTRODUCTION. 


society  of  their  own  unconverted  countrymen. 
This  intermingling  of  Jew  and  Gentile  gave  its 
peculiar  character  to  the  Church. 

Thei-e  has  been  much,  but,  on  the  whole,  fruit- 
less discussion  and  surmise  as  to  which  element 
predominated.  The  evidence  on  both  sides  is 
about  equal ;  for,  whereas  on  the  one  hand  the 
presence  in  Rome  of  a  large  number  of  Jews,  many 
of  them  converts  to  Christianity,  taken  in  consid- 
eration with  the  circumstantial  proof  of  the 
Epistle  itself,  would  tend  to  show  a  predominating 
Jewish  element ;  on  the  other  hand,  it  is  fully  as 
proljable  that  the  great  majority  of  the  congrega- 
tion was  composed  of  believers  of  Gentile  origin. 
Rome  was  the  center  of  the  Gentile  world,  and 
maintained  constant  intercourse  with  those 
places  where  Paul's  success  among  the  Gentiles 
had  been  most  marked,  e.  g.,  Antioch,  Ephesus, 
Corinth.  Paul  himself  avows  his  mission  as  the 
Apostle  of  the  Gentiles  (ch.  15 :  15,  le),  and  his  desire 
to  work  spiritual  good  among  them  as  among 
other  Gentiles  (ch.  1 :  13) ;  and  there  are  many 
other  passages  that  point  to  a  Gentile  audience. 
We  are  not  to  believe,  however,  that  the  Gentile 
portion  of  the  church  was  composed  entirely  of 
native  Romans  ;  for,  from  the  fact  that  all  the 
literature  of  the  early  Roman  church  was  written 
in  the  Greek  tongue,  and  that  the  names  of  the 
Bishops  of  Rome  during  the  first  two  centuries 


are,  but  with  few  exceptions,  Greek ;  and  fur- 
thermore from  the  fact  that  by  far  the  larger 
proportion  of  names  in  the  Epistle  are  Greek 
and  from  the  light  which  history  and  literature 
throws  on  the  dominating  and  irresistible  influ- 
ence of  the  Greek  population  iu  Rome, — from  all 
this  we  are  safe  in  concluding  that  the  Gentile 
element  of  the  church  was  drawn  chiefly  from 
Greek  and  not  Roman  proselytes.  Indeed,  strange 
as  the  paradox  appears,  nothing  is  more  certain 
than  that  the  Church  of  Rome  was  at  this  time  a 
Greek  and  not  a  Latin  church.  As  to  the  social 
rank  and  station  of  the  members  of  this  church, 
there  is  no  better  inference  than  the  one  in  the 
widely -quoted  paragraph  of  Bishop  Lightfoot : 
"  Among  the  less  wealthy  merchants  and  trades- 
men, among  the  petty  officers  of  the  army,  among 
the  slaves  and  f  reedmen  of  the  imperial  palace — 
whether  Jews  or  Greeks — the  Gospel  would  first 
find  a  firm  footing."  To  this  last  class  allusion 
is  made  in  Phil.  4  :  23  :  "  They  that  are  of  Caesar's 
household."  From  thence  it  would  gradually 
work  upwards  and  downwards ;  but  we  may  be 
sure  that  in  respect  of  rank  the  Church  of  Rome, 
when  Paul  wrote  to  it  his  Epistle,  was  no  excep- 
tion to  the  general  rule  that  "not  many  wise,  not 
many  mighty,  not  many   noble"   were    called 

(1  Cor.  1  :26). 


THE  EPISTLE  TO  THE  ROMANS. 


CHAPTER    I 


THE    EVOLUTION    OF    SIN. 
[new  version.] 

PAtn>,  a  'eervantof  Jesus  Christ,  called  to  be  an  apostle,  separated  unto  the  gospel  of  God, 
which  he  promised  afore  -by  his  prophets  in  the  holy  scriptures,  concerning  his  Son,  who  was 
born  of  the  seed  of  David  according  to  the  flesh,  who  was  ^declared  to  be  the  Sou  of  God  *with 
power,  according  to  the  spirit  of  holiness,  by  the  resurrection  of  the  dead  ;  even  Jesus  Christ 
our  Lord,  through  whom  we  received  grace  and  apostleship,  unto  obedience  'of  faith  among  all 
the  nations,  for  his  name's  sake :  among  whom  are  ye  also,  called  to  be  Jesus  Christ's :  to  all 
that  are  in  Rome,  beloved  of  God,  called  to  be  saints  :  Grace  to  you  and  peace  from  God  our 
Father  and  the  Lord  Jesus  Christ. 

First,  I  thank  my  God  through  Jesus  Christ  for  you  all,  "that  your  faith  is  proclaimed 
throughout  the  whole  world.  For  God  is  my  witness,  whom  I  serve  in  my  spirit  in  the  gospel 
of  his  Son,  how  unceasingly  I  make  mention  of  you,  always  in  my  prayers  making  request,  if 
by  any  means  now  at  length  I  may  be  prospered  'by  the  will  of  God  to  come  unto  you.  For  I 
long  to  see  you,  that  I  may  impart  unto  you  some  spiritual  gift,  to  the  end  ye  may  be  eslab 
lishcd  ;  that  is,  that  I  with  you  may  be  comforted  in  you,  each  of  us  by  the  other's  faith,  both 
yours  and  mine.  And  I  would  not  have  you  ignorant,  brethren,  that  oftentimes  I  purposed  to 
come  unto  you  (and  was  hindered  hitherto),  that  I  might  have  some  fruit  in  you  also,  even  as  in 
the  rest  of  the  Gtentiles.  I  am  debtor  both  to  Greeks  and  to  Barbarians,  both  to  the  wise  and  to 
the  foolish.  So,  as  much  as  in  me  is,  I  am  ready  to  preach  tlie  gospel  to  you  also  that  are  in 
Rome.  For  I  am  not  ashametl  of  the  gospel :  for  it  is  the  power  of  God  unto  salvation  to  every 
one  that  believeth  ;  to  the  Jew  first,  and  also  to  the  Greek.  For  therein  is  revealed  a  righteous- 
ness of  God  "by  faith  *  unto  faith  :  as  it  is  written.  But  the  righteous  shall  live  'by  faith.* 

For  "the  wTath  of  God  is  revealed  from  heaven  against  all  ungodliness  and  unrighteousness 
of  men.  who  '  "hold  downt  the  troth  in  unrighteousness  ;  because  that  which  may  be  known  of 
God  is  manifest  in  them  ;  for  God  manifested  it  unto  them.  For  the  invisible  things  of  him 
since  the  creation  of  the  world  are  clearly  seen.  Being  perceived  through  the  things  that  are 
made,  ewri  his  everlasting  power  and  divinity  ;  "that  they  may  be  without  excuse  :  because 
that,  knowing  God,  they  glorified  him  not  as  God,  neither  gave  thanks  ;  but  became  vain  in 
their  reasonings,  and  their  senseless  heart  was  darkened.  Professing  themselves  to  be  wise, 
they  became  fools,  and  changed  the  glory  of  the  incorruptible  God  for  the  likeness  of  an  image 
of  corniptible  man,  and  of  birds,  and  fourfooted  beasts,  and  creeping  things. 

Wherefore  God  gave  them  up  in  the  lusts  of  their  hearts  unto  uncleanness,  that  their  bodies 
should  be  dishonored  among  themselves  :  for  that  they  exchanged  the  truth  of  God  for  a  lie, 
and  worshipped  and  served  the  creature  rather  than  the  Creator,  who  is  blessed  ^^for  ever. 
Amen. 

For  this  cause  God  gave  them  up  unto  '  ^vile  passions  :  for  their  women  changed  the  natnral 
use  into  that  which  is  against  nature :  and  likewise  also  the  men,  leaving  the  natural  use  of  the 
woman,  burned  in  their  lust  one  toward  another,  men  with  men  working  unseemliness,  and 
receiving  in  themselves  that  recompense  of  their  error  which  was  due. 

And  even  as  they  '  'refused  tf)  have  God  in  their  knowledge,  God  gave  them  up  unto  a  rep- 
robate mind,  to  do  those  things  which  are  not  fitting ;  being  filled  with  all  unrighteousness, 
wickedness,  covetousness,  maliciousness ;  full  of  envy,  murder,  strife,  deceit,  malignity  ; 
whisperers,  backbiters,  ' 'hateful  to  God,  insolent,  haughty,  boastful,  inventors  of  evil  things, 
disobedient  to  parents,  without  understanding,  covenant-breakers,  without  natural  affection, 
unmerciful  ;  who.  knowing  the  ordinance  of  God,  that  they  which  practise  such  things  are 
worthy  of  death,  not  only  do  the  same,  but  also  consent  with  them  that  practise  them. 


1  Gr.  handttrvant, 

2  Or,  through. 

3  Gr.  determined, 

4  Or,  in. 

5  Or,  to  the  faith. 


6  Or,  hecauee. 


8  Gr.  from. 

»  For  "  hy  faith" 
read  "from faith' 
and  omit  the  mar- 
gin.— Am.  Com. 

9  Or,  a  wrath. 
lOOr,  hold  the  truth. 
t  For  "  hold  down  " 

read  '*  hinder." — 
Am.  Com. 


12  Gr. unto  theagei. 


14  Gr.  did  not  ap» 
prove. 


15  Or,  haters  of  Ood. 


It  is  a  great  mistake  to  regard  the  dark  picture  uf  character  and  life  which  Paul  pre- 
sents in  this  chapter  as  his  estimate  of  human  nature.  We  have  only  to  look  about  us  to 
know  that  it  would  not  be  true  as  an  estimate  of  human  nature  ;  we  have  only  to  read 
history  to  know  that  it  would  not  be  true  as  an  impartial  estimate  of  human  life  and  char- 


86  EOMANS.  [Ch.  I. 

acter,  even  in  lands  without  the  Gospel.  It  is  Paul's  picture  of  the  corrupt  condition  of 
the  Roman  world  in  the  most  corrupt  period  of  Roman  history,  and  as  such  its  truth  is 
amply  justified  by  contemporary  records  ;  by  the  history  of  Tacitus  and  the  satires  of 
Juvenal.  The  reader  will  find  in  the  introduction  of  this  volume  some  of  the  evidences 
of  this  justification,  culled  from  the  pages  of  pagan  writers  and  of  those  who  have  since 
interj^reted  them  and  portrayed  the  life  which  they  depicted. 

As  this  chapter  is  not  a  portraiture  of  human  nature,  so  neither  is  it  the  apostle's  object 
to  prove  the  j-otal  depravity  of  humanity  as  a  foundation  for  the  Gospel.  If  we  desire  to 
know  the  object  of  a  writer  in  any  given  passage,  we  naturally  look  to  the  conclusion  to 
which  it  conducts  him  and  his  readers.  That  conclusion  in  this  case  is  found  in  chap.  3, 
ver.  20 :  "  Therefore,  by  the  deeds  of  the  law  there  shall  no  flesh  be  rightened  in  God's 
sight."  His  object,  as  more  fully  explained  in  the  Introduction,  is  to  show  that  it  is  not  by 
obedience  to  an  external  edict  that  human  society  or  the  individual  can  be  regenerated  in 
character ;  and  he  proves  his  proposition  by  pointing  to  the  condition  of  Roman  society, 
where  law  and  authority  were  absolute,  following  this  by  showing  in  the  third  chapter  that 
law  proved  equally  inefiicacious  to  redeem  society  or  the  individual,  even  when  it  was 
divinely  revealed,  and  maintained  by  the  sanctions  of  divine  punishments  and  rewards. 

But  although  this  chapter  can  not  properly  be  regarded  as  affording  Paul's  estimate  of 
human  nature,  it  does  indicate  what  is  cardinal  in  Paul's  teaching  :  his  belief  in  the  degen- 
eracy of  the  human  race,  and  its  total  inability  for  self-development  or  self-elevation.  The 
condition  of  pagan  society  in  the  time  of  Paul  was  not  one  to  which  it  had  gradiially  come 
by  a  process  of  evolution  from  an  inferior  stage.  The  theory  of  modern  agnostic  philos- 
ophy, that  the  first  conception  of  the  spiritual  world  was  of  departed  spirits,  or  the  person- 
ification of  forces  mysterious  and  inexplicable,  and  that  gradually  humanity  has  risen  to  a 
purer  imagination,  if  not  a  truer  thought,  concerning  the  invisible,  can  not  be  reconciled 
with  Paul's  interpretation  of  human  history  here,  nor  with  the  philosophy  which  underlies 
his  teaching  elsewhere.  On  the  contrary,  he  teaches  emphatically  that  man  possessed  a 
knowledge  of  God,  not  indeed  perfect  and  complete,  but  a  knowledge  of  his  everlasting 
power  and  divinity,  aS"orded  to  the  thoughtful  mind  by  a  consideration  of  the  things  which 
are  made  ;  that  this  knowledge  of  God  was  exchanged  for  a  lower  and  more  sensuous  one, 
in  a  process  of  steadily-increasing  moral  and  intellectual  degradation,  each  intensifying  and 
promoting  the  other,  until  at  last  the  natural  consummation  was  reached  in  natures  given 
over  to  a  reprobate  mind  and  lives  filled  with  all  uncleanness  and  wickedness.  Paul  does 
not  here  indeed  directly  inculcate  any  doctrine  of  the  historical  fall  of  man ;  and,  as  we 
shall  have  occasion  hereafter  to  see,  he  lays  far  less  emphasis  on  this  doctrine  than  scholastic 
theology  has  done.  But  that  the  corruption  of  humanity  is  a  product  of  its  degradation 
and  decay  ;  that  it  is  a  stage  of  a  downward  and  not  of  a  steadily  upward  road  ;  that  by 
the  processes  of  growth  a  divine  manhood  never  can  be  reached  ;  that,  in  Paul's  language 
elsewhere,  by  nature — that  is,  by  purely  natural  processes,  without  the  intervention  of  a 
higher  nature — man  is  a  "  child  of  wrath,"  and  his  life  and  character  a  product  of  passion  : — 
this  underlies  Paul's  entire  philosophy  of  nature  and  of  grace  and  can  not  be  eliminated 
from  it  without  requiring  that  his  whole  philosophy  should  be  recast  in  a  different  mold. 
We  start  in  the  very  introduction  of  this  Epistle  with  the  declaration  that  by  no  law  en- 
forced from  without  can  human  nature  be  saved  from  self-degradation  and  self-destruction. 
And  this  starting-point  is  made  the  preparation  for  the  second  aflirmation  in  his  teaching, 
that  the  power  which  thus  saved  humanity  from  itself  and  lifted  it  up  into  a  likeness  of 
God,  and  endowed  it  with  a  divine  life,  is  a  power  whioh  descends  from  above — the  power 
of  God  unto  salvation. 


Ch.  I.]  »  ROMANS.  87 

While,  then,  it  is  true  that  in  this  chapter  Paul  traces  the  development  of  sin  as  it  is 
illustrated  in  a  particular  chapter  of  human  history,  and  affords  a  picture  not  of  human 
nature,  nor  even  of  pagan  nature,  but  of  Roman  nature  as  it  manifested  itself  in  the  first 
century,  that  development  is  by  no  means  peculiar  to  Rome,  nor  even  to  paganism,  but 
belongs  to  humanity.  The  chapter  is  not  merely  a  picture  of  a  particularly  dark  phase  of 
human  nature — though  it  is  that — it  is  also  a  dramatic  portrayal,  from  history,  of  the 
evolution  of  sin.  Thus,  this  chapter  from  verse  18  to  the  close  may  be  regarded  as  an 
historical  parallel  to  the  first  half  of  the  parable  of  the  Prodigal  Son,  or  as  an  elaboration 
of  the  declaration  of  James  1  :  13-15.  Every  man  is  tempted  when  he  is  drawn  away  of 
his  own  lust  and  enticed.  Then  when  lust  hath  conceived,  it  bringeth  forth  sin  ;  and  sin 
when  it  is  finished  bringeth  forth  death.  Or,  as  a  philosophical  representation  of  the  truth 
illustrated  in  the  third  chapter  of  Genesis,  where  the  first  step  away  from  righteousness  is 
a  step  of  disobedience  to  God.  The  heathen,  it  is  true,  have  no  knowledge  of  God,  that  is, 
no  acquaintance  with  him.  But  there  has  been  made  to  them  by  Nature  the  revelation  of 
his  everlasting  Power  and  Godhead  ;  they  know  themselves  to  be  in  the  presence  of  an 
"  Infinite  and  Eternal  Energy  from  which  all  things  proceed."  They  are  assured  of  enough 
to  make  it  clear  to  them  that  they  are  under  a  moral  order,  that  there  is  a  Creator  and  King 
of  the  universe.  Nature  itself  bids  them  to  seek  the  Lord,  if  haply  they  might  feel  after 
him  and  find  him  ;  for  their  own  poets  bear  witness  that  he  is  not  far  from  every  one  of 
us  ;  that  in  him  we  live  and  move  and  have  our  being  ;  that  we  are  his  offspring.'  Some 
heathen  have  done  this.  Not  all  men  have  held  back  the  truth  in  unrighteousness ;  and 
those  who  have  thus  followed  the  truth  and  have  sought  the  Lord  if  haply  they  may  feel 
after  him,  do  not  come  under  the  apostle's  condemnation  here,  any  more  than  those  devout 
Jews,  who  saw  in  the  symbols  of  the  ceremonial  law  a  shadow  of  good  things  to  come,  and 
lived  in  God  and  unto  God,  come  under  the  sweeping  condemnation  of  the  Jews  in  the 
third  chapter.  Both,  however,  are  saved,  forgiven,  rightened,  not  by  deeds  of  the  law,  but 
by  faitli.^  But  the  great  mass  of  mankind  have  not  glorified  God  ;  they  have  not  received 
with  thankfulness  those  things  in  their  life  which  are  manifestly  gifts  of  a  higher  power. 
They  have  glorified  themselves,  not  the  "  Infinite  and  Eternal  Energy  from  which  all  things 
proceed."  They  have  devoted  themselves  to  idle  discussions  about  abstract  problems,  not 
to  a  real  search  after  God,  or  truth,  or  duty.  The  result  has  been  always  the  same.  First, 
a  steadily  lowered  conception  of  God.  The  refusal  to  have  God  in  their  knowledge  lias 
always  been  followed  by  false  gods  taking  the  place  of  the  true.  Atheism  is  the  parent  (jf 
idolatry.  The  periods  of  scoffing  atheism  have  been  also  the  periods  of  sensuous  idolatry. 
The  two  have  acted  and  reacted  in  producing  and  strengthening  each  other.  Paul's  illus- 
tration of  this  is  taken  from  the  history  of  Rome  ;  other  illustrations  are  nearer  our  own 
time.  In  modem  history  the  superstition  of  the  Papal  church  in  the  sixteenth  century 
produced  the  infidelity  which  Martin  Luther  found  even  among  the  priests  of  Rome  ;  and 
the  materialism  of  the  Encyclopedists  in  France  led  directly  to  the  deification  of  humanity, 
the  erection  of  the  Temple  of  Reason  by  Robespierre,  and  the  short-lived  religion  of  a 
gotlle.ss  philosophy,  ending  in  social  and  political  anarchy.  In  the  French  revolution  history 
writes  a  commentary  on  the  text.  "  They  exchanged  the  truth  of  God  for  a  lie,  and  wor- 
.shiped  and  served  the  creature  rather  than  the  Creator."  Atheism  and  idolatry  thus  declared 
by  the  apostle  and  proved  by  history  to  be  twins, — bom  of  the  same  mother,  the  love  of 
Darkness  rather  than  Light,  the  refusal  to  worship  and  glorify  the  Everlasting  Power  and 
Godhead  borne  witness  to  by  Nature, — are  themselves  the  parents  of  a  constantly  increasing 

»  Act3  17  :  27,  28.  a  See  ch.  2  ;  6,  7. 


88  ROMANS.  [Ch.  I. 

progeny  of  vice  and  immoralities,  ending  in  absolute  lawlessness  and  anarchy.  They  that 
have  abandoned  God  are  given  over  by  him  to  their  own  will  and  way,  and  this  will  and 
way  work  out  their  evil  fruits  in  every  form  of  wretchedness  and  sin,  ending  in  their  own 
physical  degeneracy  and  deformity,  and  the  destruction  of  that  body  whose  appetites  and 
passions  they  chose  to  obey  rather  than  the  voice  of  God.  This  is  in  outline  the  universal 
history  of  the  development  of  sin,  whether  in  the  community  or  the  individual.  First,  a 
refusal  to  glorify  God  and  receive  as  gifts  with  thankful  hearts  from  him,  what  evidently 
proceeds  from  a  power  above  ourselves ;  then,  in  lieu  of  an  honest  search  after  him  and  his 
truth,  fruitless  debates  ;  then  atheism  or  no  God  ;  then  idolatry  or  false  gods ;  then  the 
long  chain  of  immoralities  and  vices,  destructive  of  society,  of  the  family,  of  government, 
of  the  individual,  both  soul  and  body,  which  follows  necessarily  from  a  loss  of  the  center 
and  source  of  Life  and  Light.  Every  individual  who  chooses  a  godless  life  does  not  run 
this  course  ;  but  every  such  individual  has  begun  in  this  course.  The  end  of  godlessness  is 
always,  here  or  hereafter,  lawlessness  ;  for  God  is  the  only  Lawgiver.  Separation  from  God 
ends  in  individualism  and  selfishness.  For  love  of  God  is  substituted  self-love  ;  for  worship 
of  God,  self-conceit  ;  for  obedience  to  God,  self-will.  And  thus  sin  is  also  the  penalty. 
Separation  from  God,  which  is  the  first  step  in  wrong-doing,  is  also  its  final  and  terrible 
result.  Selfishness,  which  is  the  first  step  in  wrong-doing,  is  also  its  dreadful  end.  God 
gives  the  godless  man  over,  not  to  some  external  tormentor,  but  to  his  own  lusts,  his  dis- 
honorable passions,  his  reprobate  mind.  Ephraim  is  allowed  to  be  joined  to  his  idols  ;  they 
that  loved  darkness  better  than  light  are  cast  into  outer  darkness  ;  Judas  Iscariot  goes  to 
his  own  place ;  the  sentence  at  the  last  is.  He  that  is  unjust,  let  him  be  unjust  still  ;  and  he 
that  is  filthy,  let  him  be  filthy  still.  Abandonment  of  God,  the  beginning  ;  abandoned  by 
God,  the  end  ;  cleaving  to  self,  the  beginning  ;  cleaving  to  self,  the  end — giving  one's  self 
to  sin,  the  beginning ;  given  over  to  sin,  the  end. 


THE   EPISTLE  TO  THE   ROMANS. 


[king   .IAMK8'   VERSION.] 


CHAPTER    I. 


PAUL,  a  servant  of  Jesus  Christ,"  called''  to  be  an 
apostle,  separated  °  unto  the  gospel  of  God, 


2  (Which  he  had  promised  afore  by  his  prophets  in 
the  holy  scriptures,) 

3  Concerning  his  Son  Jesus  Christ  our  Lord,  which 
was  made  ■'  of  the  seed  of  David  according  to  the  flesh  ; 


a  Act«  27  :  23  ....  b  Acta  9:16;    1  Cor.  1  :  1 


Ch.  1.  INTUODUCTION.  THE  DEVELOl'MKNT  OF  SIN. 
The  Messiah  :  the  Son  of  Man,  the  Son  of  God. 
—Intercessory  prater  illustrated. — Spiritual 
FRIENDSHIP  illustrated.— In  spiritual  things  the 
giver  is  a  receiver. — Man's  debt  to  humanity. — 
The  power  of  the  Gospel  ;  the  nature  or  the 
Gospel  ;  the  object  of  the  Gospel. — The  secret 
OF  truth's  failure  to  achieve  its  mission  :   it  is 

HELD  BACK  IN  UNRIGHTEOUSNESS. — ThE  EXTENT  AND 
limitations  OF  NATURAL  RELIGION. — ThE  HISTORY  OF 

humanity's  downfall.— The  punishment  of  sin  : 
being  given  over  to  sin.— to  what  godlessness 

LEADS. —  IrRELIGION  THE  SOURCE  OF  IMMORALITY. 

The  apostle  opens  his  epistle,  as  is  his  custom, 
with  a  salutation  (vers.  i-v).  He  then  gives  expres- 
sion to  his  warm,  personal  sympathy  for  the 
infant  church  at  Rome,  with  words  of  hearty 
commendation  of  their  faith;  thus  bringing  hira- 
eelf  into  spiritual  contact  and  fellowship  with 
them  (vers.  8-15).  This  is  characteristic  of  Paul's 
method,  the  result,  not  of  art,  but  of  his  sympa- 
thetic nature,  and  his  charity  which  leads  him, 
always,  to  look  on  the  best  side  of  those  to  whom 
he  is  addressing  himself,  even  if  he  afterward 
goes  on  to  point  out,  with  great  vigor  and  plain- 
ness, their  faults  (comp.  l  Cor.  l :  l-9;  Col.  1  :  1-6  ;  1  Thess. 
1:1-8;     and    especially   Acts  17  :  11,   note).        In     VerseS     10, 

17,  the  apostle  announces  the  theme  of  which 
the  rest  of  the  epistle  is  a  development,  and  then 
proceeds  to  show  in  the  remainder  of  this  chap- 
ter, and  by  an  appeal  to  facts  within  the  personal 
knowledge  of  his  readers,  the  failure  of  law  as  a 
means  for  the  regeneration  or  even  preservation 
of  society. 

1-4.  Paul.  On  the  significance  of  this  name, 
and  the  reasons  which  arc  supposed  to  have  led 
the  apostle  to  take  it,  see  note  on  Acts  13  : 9. — 
A  servant  of  Jesus  Chri.st.  The  proper  sig- 
nificance of  the  original  is,  dave.  This  figure  is 
frequently  used  in  the  New  Testament  by  the 
sacred  writers  as  a  designation  of  themselves. 

(l  Cor.  7  :  22  ;     G»J.  1  :  10  ;    Ephes.  6:6;   Col.  4:12;    Titus  1:1; 

James  1:1;  jude  1 ;  Rev.  1 : 1.)  The  Roman  master  had 
absolute  power  over  his  slave,  including  the 
power  of  life  and  death  ;  for  the  exercise  of  this 
power  he  was  not  accountable,  either  to  the  slave 


or  to  the  community.  The  habitual  use  of  such 
a  figure  by  one  naturally  possessing  such  pride 
of  independence  as  that  of  the  Apostle  Paul,  who 
indignantly  resented  all  idea  of  ecclesiastical 
supremacy,  affords  one  of  the  most  striking  indi- 
cations of  the  depth  and  enthusiasm  of  his  devo- 
tion, and  the  completeness  of  his  allegiance  to  his 
Divine  Master.  He  accounted  himself,  not  merely 
as  one  who  served  Christ  and  obeyed  him,  but  as 
one  who  was  absolutely  owned  by  Christ.  See, 
as  illustrating  this  idea,  1  Cor.  6  :  20  ;  7 :  211 — 
Called  to  be  an  apostle.  Not  both  called, 
and  an  apostle  ;  though  this  significance  has 
sometimes  been  given  to  the  passage  ;  nor  chosen 
above  the  other  apostles  ;  but  called  in  common 
with  the  others,  who  had  been  especially  selected 
by  Christ  for  the  apostolic  office  (see  Matt.  io:i-i). 
The  reference  here  is  to  such  special  designations 
of  Paul  by  Christ  to  the  apostolic  ministry  as  are 
found  in  Acts  9  : 1.5  ;  13  :  2  ;  22  :  17-21 .  The  apos- 
tles were  eye  and  ear  witnesses  of  the  facts  to 
which  they  testified  ;    especially  of  the  fact  of 

Christ's    resurrection    (see   John    16:27;   Acts  1:21,    22; 

1  Cor.  9:1;  15:8).  Paul,  against  those  who  ques- 
tioned his  right  to  act  as  an  aj)()stle,  insisted  that 
he  had  been  called  to  this  office  as  truly  as  the 
twelve  by  the  command  of  God  (cai.  i :  15-19),  be- 
cause he  had  himself  seen  the  Lord  since  his  res- 
urrection (1  Cor.  9:1;  2  Cor.  12:12). — Separated 
unto  the  jjlad  tidings  of  God.  That  is,  the 
glad  tidings  which  come  from  God,  and  which 
relate  to  God.  Paul  regarded  himself  as  set 
apart  to  a  faith  in  the  Gospel  from  his  birth,  by 
God's  gracious  decree  (oai.  i :  is).  But  he  was  also 
especially  set  apart  to  preach  this  Gospel  unto 
others  (Acts  13 : 2).  Both  facts  may  have  been  in 
the  apostle's  mind  in  this  sentence  ;  at  all  events 
both  facts  are  included  in  his  experience. — 
Which  he  promised  afore  by  his  prophets 
ill  holy  writings.  Or  in  the  holy  writings; 
that  is  the  O.  T.  Scriptures.  "  With  words  like 
Scripture,  God,  Spirit,  the  article  is  omitted  or 
retained,  without  affecting  the  sense.  Like 
proper  names,  they  are  suflQciently  defined  by 
themselves,  as  we  say  in  English  indifferently. 


«0 


ROMANS. 


[Ch.  I. 


4  And  declared '  to  be  the  Son  of  God  with  power, 
according  to  the  Spirit  f  of  holiness,  by  the  resurrection 
from  the  dead : 

5  By  whom  we  have  received  grace  and  apostleship, 
for  obedience  e  to  the  faith  among  all  nations,  for  his 
name: 


6  Among  whom  are  ye  also  the  called  of  Jesus 
Christ: 

7  To  all  that  be  in  Rome,  beloved  of  God,  called''  to 
be  saints :  Grace '  to  you,  and  peace,  from  God  our 
Father,  and  the  Lord  Jesus  Christ. 


1  Acta  13:33,34;  Rev.  1  :  I8....f  Heb.  9  :  I4....g  ch.  16:  26;  AcU  6:7....h  1  Cor.  1  :  2;  1  Thesa.  4  :  ' 


1  Cor.  1  :  3,  elc;  2  Pet.  1  :  2. 


'  Scripture '  or  '  the  Scripture.'  " — (Jowett.)  The 
Gospel  is  not  a  novelty,  it  is  the  fulfillment,  not 
only  of  God's  design  from  the  foundation  of  the 
world,  but  of  God's  promises  from  the  beginning 
of  Revelation.  So  is  it  uniformly  treated  by  the 
New  Testament  writers  ;  see,  for  example,  Luke 
24 :  26,  27  ;  Acts  17  : 2,  3  ;  18 :  28.— Concerning 
his  Son.  The  words  Jesus  Christ  our  Lord  are 
omitted  by  the  Revisers,  and  are  wanting  in  the 
best  manuscripts.  They  belong  later  in  the  sen- 
tence (see  below). — M'ho  was  made  from  the 
seed  of  David  according  to  the  flesh.  This 
language  clearlj^  implies  the  pre-existence  of  the 
Son  before  he  became  or  was  made  by  his  taber- 
nacle in  the  flesh,  the  Son  of  man  (comp.  John  i :  u ; 
Hebrews  2:4-14). — Determined  to  be  the  Son  of 
God  with  power,  according  to  the  spirit 
of  holiness  by  the  resurrection  from  the 
dead.  Not  merely,  as  in  our  EngUsh  translation, 
and  in  both  versions,  declared  to  be  the  Son  ; 
here,  as  everywhere  else  in  the  Scripture,  the  Son 
is  treated  as  subject  to  the  Father,  and  his  exal- 
tation to  be  due  to  the  Father's  will  (john  n-.i; 

see  PhU.  2:9;   Heb.  1:4-9;   2:9;  Rev.  3  :  21).     It  iS  UOt  for 

US  to  enter  into  the  mystery  of  the  relation  be- 
tween Father,  Son,  and  Holy  Spirit ;  but,  without 
assuming  to  comprehend  the  incomprehensible 
divine  nature,  we  may  humbly  and  reverently 
recognize  the  fact  that  the  Captain  of  our  salva- 
tion was  made  perfect  through  suffering,  and 
that  his  humiliation,  ci'ucifixion,  resurrection, 
and  ascension,  are  declared  by  Scripture  to  be 
not  merely  the  inethods  by  which  the  glory  of  his 
character  was  revealed  to  us,  but  also  the  7yieans, 
in  the  eternal  decrees  of  God,  by  which  he  was 
exalted  in  oflSce  and  character,  so  that  his  name  is 
above  every  name.  Without  presenting  the  va- 
rious questions  of  this  antithesis  in  detail,  as 
commentators  have  sometimes  done,  its  general 
significance  is  suflBciently  clear,  and  corresponds 
to  that  of  Romans  9  :  .5.  Jesus  of  Nazareth,  if 
he  be  judged  by  the  senses,  appears  to  be  simply 
a  descendant  of  the  house  of  David ;  if  he  be 
judged  by  a  faith  that  comprehends  the  tran- 
scendent spirit  of  holiness  which  characterized 
him,  he  is  seen  to  be  of  the  seed  of  God,  and 
this  his  divine  character,  is  attested  even  to  the 
senses,  by  his  resurrection  from  the  dead. — 
Even  Jesus  Christ  our  Lord.  This  is  the 
climax  of  Paul's  antithesis.  He  who  according 
to  the  flesh  seems  to  be  simply  a  descendant  of 


David,  is  approved  as  our  Messiah  and  our  Lord 
by  his  spirit  of  holiness  and  his  resurrection. 

5-12.  Through  whom  we  have  received 
grace  and  apostleship.  The  one  is  personal, 
the  other  is  official.  Grace,  Paul  receives  as  an 
individual ;  apostleship,  as  a  messenger  and  min- 
ister to  others.  On  the  New  Testament  use  of  the 
word  grace,  see  note  on  John  1 :  17. — Unto  obe- 
dience of  faith.  Not  obedience  springing 
from  faith,  but  obedience  rendered  to  faith.  The 
object  of  grace  in  the  individual  is,  that  he  may 
become  obedient  to  the  voice  of  faith,  to  the  in- 
ward voice  of  God  speaking  to  his  own  soul ;  and 
the  object  of  apostleship  is,  that  he  may  bring 
others  into  the  same  habit  of  obedience  to  the 
instructions  of  that  inward  voice  (comp.  i  cor.  chap.  2). 
This  is  Paul's  declaration  of  the  ultimate  ob- 
ject of  the  Gospel,  that  men  may  be  led  to  give 
heed  to  faith,  that  power  in  which,  and  through 
which  alone  is  there  communion  with  God,  and 
growth  in  divine  righteousness. — In  all  the 
nations.  In  Paul's  writings  the  Gospel  is 
everywhere  treated  as  a  world-wide  blessing. — 
For  his  name's  sake.  Even  in  this  ministry 
among  the  nations,  it  is  not  their  sake,  but  Christ's 
sake,  which  is  the  prime  motive  ;  not  an  enthu- 
siasm for  humanity,  but  an  enthusiasm  for  a 
divine  person  (see  2  Cor.  5:i4). — Among  whom 
are  ye  also  called  of  Jesus  Christ.  Either 
called  by  Jesus  Christ,  or  called  to  be  Jesus 
Christ's  ;  perhaps  both  senses  may  be  involved. 
— To  all  that  are  in  Rome,  beloved  of 
God,  called  to  be  saints.  The  word  ren- 
dered saints  here,  as  everywhere  else  in  the  New 
Testament,  signifies  consecrated  to  God's  service. 
Paul  breaks  off  his  involved  sentence,  and  returns 
here  to  complete  his  salutation.  All  between  the 
words — Jesus  Christ  in  the  first  verse  and  the 
beginning  of  the  seventh  verse  is  parenthetical ; 
it  may  be  omitted,  and  the  salutation  wiU  still  be 
complete. — Grace  to  you  and  peace.  "  Grace 
is  the  disposition,  the  subjective  feeling  in  God 
and  Christ  which  the  apostle  -wishes  to  be  enter- 
tained toward  and  shown  to  his  readers.  Peace 
is  the  actual  result  which  is  produced  through 
the  manifestation  of  the  grace." — {Meyer.) — 
From  God  our  Father  and  the  Lord  Jesus 
Christ.  It  is  a  notable  and  significant  fact,  that 
in  all  salutations  and  benedictions,  the  name  of 
Jesus  is  invariably  placed  by  the  apostle  with 
God  the  Father  as  bestowing  the  blessing,  not 


C'H.    I.j 


ROMANS. 


91 


8  First.  I  thank  my  God  through  Jesus  Christ  for 
you  all.  that  your  faith  >  is  spoken  of  throughout  the 
whole  world. 

q  For  God  is  my  witness,  whom  "^  I  serve  with  my 
spirit  in  the  gospel  of  his  Son,  that  without  ceasing'  I 
make  mention  of  vou  always  in  my  prayers  ; 

lo  Making  request,  if  by  any  means  now  at  length 
I  might  have  a  prosperous  journey  by  the  will  ">  of  God 
to  come  unto  you. 


11  For  I  "  long  to  see  you,  that  I  "  may  impart  unto 
you  some  spiritual  gift,  to  the  end  ye  may  be  estab- 
lished ; 

12  That  is,  that  I  may  be  comforted  together  with 
you  by  the  mutual  i"  failn  both  of  you  and  me. 

13  Now  I  would  not  have  you  ignorant,  brethren, 
that  oftentimes  I  purposed  to  come  unto  you,  (but  was 
let  hitherto,)  that  I  might  have  some  fruit  among  you 
also,  even  as  among  other  Gentiles. 


j  ch.  16  :  19  ....  k  Acts  27  :  23 ....  1  1  Thoss.  ,■? :  10 .  .  . .  m  James  4  :  15  .  .  .  .  n  ch.  16  :  23,  32 .  .  .  .  o  ch.  15  :  29  ....  p  2  Pet.  1  :  1. 


with  mail  as  receiving  it. — I  thank  my  God. 

Paul's  habit  of  commencing  his  salutations  with 
a  commendation — Galatians,  ITiniothj-,  and  Titus 
are  the  only  exceptions — is  not  merely  a  rhetor- 
ical habit ;  devout  thankfulness  is  spontaneous, 
criticism  is  always  an  afterthought.  It  is  the 
Hebraic  habit  to  speak  of  God  as  my  God  ;  it  in- 
dicates both  faith  in  the  divine  personality,  and 
an  experience  of  communion  with  him  (see  for  exam. 

pie  Psalms  18  :  21  ;  23  :  10  ;  63  :  1  ;  68  :  20  ;  2  Chron.  6  :  40 ;  Isaiah 
25  :  1  ;    26 :  13 ;    Jeremiah  5:19;    7  :  23  ;  Hos.  S  :  23  j  Micah  7  :  lo). 

— Through  Jesus  Christ.  Here,  as  elsewhere 
in  Pauls  writings,  Jesus  Christ  is  the  one  medi- 
ator between  God  and  man  through  whom  we 
receive  all  God's  gifts  (Eph.  i :  3 ;  Cui.  1 :  14-12 ;  1  Tim. 
2:5-  Heb.  1 : 2),  and  havc  access  to  the  father,  alike 
in  our  offerings  of  penitence  and  of  thanksgiving. 
— That  your  faith  is  proclaimed  through- 
out the  Avorld.  This  is  the  extravagant  lan- 
guage of  ardent  feeling  (comp.  i  Theas.  i :  s). — For 
God  is  my  Avitness.  "  There  could  be  no 
other  witness  to  his  practice  in  his  secret  praters 
but  God  ;  and  as  the  assertion  of  a  habit  of  in- 
cessantly praying  for  the  Roman  Church  whom 
he  had  never  seen,  might  seem  to  savor  of  an 
exaggerated  expression  of  affection,  he  solemnly 
appeals  to  this  only  possible  testimony," — 
{Alford.)  Observe  that  Paul,  who  prays  for 
others,  seeks  their  prayers  for  himself  (comp.  Eph. 

3:  14  with  Eph.  6:  18,   19    and    2   Thess.    3  :  1 ).      Paul   Clearly 

did  not  believe  that  the  chief  benefit  of  prayer 
is  the  retroactive  influence  upon  the  mind  of  the 
person  praying. — Whom  I  serve  with  my 
spirit.  That  is  in  my  inmost  soul,  the  spiritual 
nature.  Contrast  the  service  which  is  according 
to  the  prescribed  ritual,  but  is  not  spiritual  (isaiah 
1 :  10-15).  The  depths  of  Paul's  innermost  life  are 
pervaded  by  God's  service.  Comp.  John  4  :  24. — 
In  the  glad  tidings  of  his  Son.  His  service 
is  not  only  a  spiritual  but  also  a  joyous  service, 
inspired  not  by  fear  of  God,  but  by  a  realization 
of  God's  graciousness  and  gifts.  So  by  the  gra- 
ciousness  of  God  ho  later  appeals  to  the  Romans 
to  render  God  a  like  joyous  service  (ch.  12:  i,  2). — 
How  unceasingly  I  make  mention  of  you 
always  in  my  prayers;  making  request. 
The  language  is  not  to  be  construed  literally  ;  it 
is  that  of  warm  and  ardent  feeling,  and  therefore 
hyperbolical ;  but  it  certainly  does  express  con- 


tinuity in  and  patience  of  prayer,  and  thus  illus- 
trates Paul's  exliortations   to    perseverance    in 

prayer  (Eph.  6  :  is  :  Col,  4  :  2  ;  1  Tliess.  5  :  17  ;  1  Tim.  2  :  s). — 

If  by  any  means  now  at  length  I  may  be 
prospered  by  the  w^ill  of  God  to  come 
unto  you.  The  original  language,  more  than 
the  English,  imjjlies  a  purpose  long  entertained, 
the  fulfillment  of  which  had  been  prevented  by 
circumstances  which  Paul  was  powerless  to  over- 
come. His  final  journey  to  Rome  was  a  provi- 
dential answer  to  this  prayer ;  for  he  was  too 
poor  to  make  a  journey,  and  was  carried  thither 
by  the  machinations  of  his  enemies. — For  I  long 
to  see  you.  The  intensity  of  the  expression  is 
best  illustrated  by  a  reference  to  other  passages 
where  Paul  uses  the  same  word  (see  2  Cor.  5:2;  9 :  i4 ; 

PhU.  1:8;     2:26;      1  Thess.    3:6;     2  Tim.  1  :  4). — That    I 

may  impart  unto  you  some  spiritual  gift. 

Some  gift  to  the  spirit,  commg  through  Paul's 
spirit  from  the  Divine  Spirit.  All  three  thoughts 
are  necessarily  included  in  this  word  spiritual  as 
Paid  uses  it.  The  motive  of  his  longing  was  not 
curiosity,  nor  social  friendship,  Imt  spiritual  fel- 
lowship and  edification. — That  ye  may  be 
established.  Made  steadfast  in  the  life  already 
begun.  See  Eph.  6:13;  and  for  illustration  of 
lack  of  steadfastness.  Gal.  4  : 9-11. — That  is, 
that  I  with  you  may  be  comforted  in  you, 
each  of  us  by  the  other's  faith,  both  yours 
and  mine.  So  the  new  version,  substantially, 
also  Alford.  Beware  of  considering  comfort  as 
synonymous  with  consolation.  The  word  is  com- 
posed of  two  Greek  words  signifying  to  call  to 
07ie\s  side,  and  in  the  N.  T.  usage  signifies  the 
'  giving  of  help  and  strength,  not  merely  of  solace 
'  or  consolation.  Paul  does  not  merely  qualify  liis 
previous  statement  that  he  desires  to  impart 
some  spiritual  gift  to  the  Romans,  lest  he  should 
thus  assume  too  much  to  himself.  All  spiritual 
j  strength  giving  is  mutual ;  he  that  gives  receives, 
!  and  he  that  receives  gives  in  receiving ;  thus 
every  minister  of  spiritual  things  is  spiritually 
strengthened  together  with  those  to  whom  he 
ministers.  It  is  this  profound  truth  of  the  spir- 
itual life  which  Paul  here  recognizes. 

13-15.  But  was  hindered  hitherto. 
Comp.  chap.  15  :22.  \Vhether  because  Satan 
hindered  him  (i  Thes».  2:i8),  or  because  he  was 
forbidden  by  the  Holy  Spirit  (Act*  i6 : 6, 7),  or  be- 


92 


ROMANS. 


[Ch.  I. 


li  I  am  debtor  i  both  to  the  Greeks,  and  to  the  Bar- 
barians ;  both  to  the  wise,  and  to  the  unwise. 

15  So,  as  much  as  in  me  is,  I  am  ready  to  preach  the 
gospel  to  you  that  are  at  Rome  also. 


16  For  I  am  not  ashamed '  of  the  gospel  of  Christ : 
for  it  is  the  power  "of  God  unto  salvation,  to  every 
one  that  believeth ;'  to  the  Jew"  first,  and  also  to  the 
Greek. 


q  1  Cor.  9:16 r  Mark  8  :  38 ;    2  Tim.  1  :  i 


Jer.  23  :  29  ;    1  Cor.  1  :  18 t  Mark  16  :  16 . 


cause  he  would  not  build  on  another  man's 
foundation  (ch.  15 :  20-22),  or  for  what  other  pos- 
sible reason  he  does  not  state. — That  I  might 
have  some  fruit  in  you  also.  "Not  wages 
as  result  of  my  apostolic  labor,  for  such  is  not 
the  ordinary  meaning  of  the  word  in  the  New 
Testament,  but  fruit  borne  by  you  who  have  been 
planted  to  bring  forth  fruit  to  God.  This  fruit  I 
should  then  gather  and  present  to  God." — 
(Alford.) — I  am  debtor  both  to  the  Greeks, 
etc.  Because  all  are  the  children  of  God,  and 
because  in  all  Christ  is  represented  (Matt.  25 :  4o,  45)- 
Christian  life  owes  to  all  whatever  Christian 
service  it  can  render  them,  because  it  owes  all  to 
Christ  (Gal.  6 :  lo).  It  is  on  this  ground  that  Chris- 
tian missions  must  stand,  not  on  the  debt  which 
Christians  owe  to  humanity ;  nor  on  the  peril  of 
eternal  death  in  which  the  heathen  stand  ;  but  on 
the  debt  which  the  children  of  God  owe  to  those 
whom  God  hath  made  and  for  whom  Christ  hath 
died. — So  as  much  as  in  me  is.  According  to 
my  ability  and  opportunity  ;  this  is  always  the 
measure  of  Christian  duty. — I  am  ready  to 
preach  the  Gospel,  etc.  To  proclaim  the 
glad  tidings.  This  idea  of  a  proclamation  as  by 
a  herald  of  good  news,  is  always  a  prominent  one 
in  this  word,  which  in  our  modern  use  of  it  has 
largely  lost  its  original  significance.  To  every 
Boul  that  receives  the  Gospel,  it  comes  as  glad 
news,  before  heard  but  not  comprehended. 

16,17.  These  verses  constitute  the  text  of  the 
entire  Epistle  to  the  Romans,  and  the  key  to  its 
proper  understanding.  If  these  verses  are  mis- 
read, the  whole  Epistle  vdll  be  falsely  interpreted. 
They  contain  the  germ  of  the  ti-uth  to  which 
Paul  gave  his  life,  the  truth  more  fully  stated  in 
eh.  3  :  20-26.  Referring  the  reader  for  a  fuller 
discussion  of  the  meaning  of  the  passage  and 
explanation  of  the  key-words,  righteousness  and 
faith  to  the  Introduction,  I  here  content  mj'self 
with  a  brief  statement  of  the  meaning  of  the 
various  clauses,  leaving  the  justification  of  the 
definition  offered  to  the  Introduction,  and  the 
general  course  of  interpretation  afforded  by  the 
notes  upon  the  Epistle.  It  is  to  be  understood 
in  the  outset  that  the  best  text  differs  in  one  or 
two  particulars  from  that  on  which  our  English 
version  is  based.  The  words  "of  Chrisf^  after 
Gospel  are  omitted,  and  the  word  * ^ first ''^  after 
Jew  is  bracketed  by  Westcott  and  Hort. — I  am 
not  ashamed  of  the  Gospel.  This  expres- 
sion indicates  that  Paul  had  sometimes  to  strug- 
gle  against   the  temptation   produced  by  the 


universal  contempt  and  derision  with  which  his 
story  of  the  world's  Messiah  crucified  as  a  male- 
factor was  generally  received.  The  best  inter- 
pretation of  this  experience  of  struggle  and 
victory  is  that  afforded  by  1  Cor.  2  : 1-5.  The 
Gospel,  or  Glad  Tidings,  is  the  story  of  the  life, 
death,  and  resurrection  of  Jesus  of  Nazareth, 
believed  by  all  his  followers  to  be  the  Messiah, 
the  Son  of  the  living  God  (Matt,  le :  is),  by  whom 
every  one  that  has  faith  is  justified  from  all 
things  from  which  thej'  could  not  be  justified  by 
the  law  of  Moses  (Acts  13 :  39).  This  Gospel  was  in 
the  possession  of  the  Church  when  Paul  wrote 
this  Epistle,  either  in  the  present  form,  or  as  an 
oral  tradition.  It  was  the  theme  of  Paul's 
preaching  everywhere,  from  his  beginning  at 
Damascus,  where  he  preached  Christ  in  the  syn- 
agogue that  he  is  the  Son  of  God.  Comp.  Acts 
13 :  IC^l,  which  gives  an  illustration  of  his 
preaching  of  the  Gospel. — For  it  is  the  power 
.of  God  unto  salvation  to  all  that  exercise 
faith.  Three  things  Paul  says  here  of  his  Gos- 
pel :  1st,  its  quality  ;  it  is  a  divine  power,  a  power 
not  only  employed  by  but  proceeding  from  God, 
as  gravitation  is  the  power  of  God  for  binding 
the  worlds  together.  2d,  its  end  ;  it  is  unto  sal- 
vation, a  deliverance  of  the  individual  and  of 
society  from  sin  and  all  the  curse  which  sin 
involves  (Ephes.  2 : 1-10)  ;  3d,  it  is  unto  all  that  ex- 
ercise faith,  whether  Jew  or  Gentile.  It  is  ques- 
tionable whether  the  word  first  belongs  here  ;  if 
so,  it  signifies  first  in  time  not  in  importance,  and 
is  to  be  interpreted  by  Paul's  custom  of  preach- 
ing first  to  the  Jews  in  their  synagogues,  and 
then  turning  to  the  Gentiles  (Acts  13 :  46 ;  18 :  e ; 
19 :8, 9 ;  comp.  Rom.  ch.  ii).  The  word  faith  has  un- 
fortunately no  corresponding  verb  in  the  English  ; 
hence  the  translators  both  of  the  Old  and  the 
New  Version,  have  used  the  word  believe.  But 
faith  is  never  used  by  Paul  as  synonymous  with 
believe  ;  it  never  indicates  a  merely  intellectual 
act,  but  always  a  spiritual  one  ;  nor  is  it  here  or 
elsewhere  equivalent  to  trust,  trust  being  a  pas- 
sive and  faith  an  active  exercise  ;  nor  is  it  choice, 
or  an  exercise  of  the  will ;  the  act  of  the  will  in 
turning  to  God  is  repentance,  not  faith.  Faith  is 
the  power  of  spiritual  perception,  the  looking 
on  the  things  which  are  unseen  and  eternal, 
the  exercise  of  that  power  which  gives  evi- 
dence of  things  unseen.  The  condition  of 
salvation  here  indicated  is  the  same  indicated 
by  Christ  in  Matt.  7  :  7-10 ;  it  is  asking  and 
receiving,    seeking    and  finding,   knocking    and 


Cn.  I.] 


KOMANS. 


93 


17  For  therein*  is  the  righteousness  of  God  revealed 
from  falih  to  faith  :  as  it  is  written,"  The  just  shall  live 
by  faith. 


18  For  the  wrath "  of  God  is  revealed  from  heaven 
agjainst  all  ungodliness  and  unrighteousness  of  men, 
\vho  hold  the  truth  in  unrighteousness  ; 


i-h.  .t  :  •.>!,  45. 


:  4 X  Eph.  i 


having  opened  to  the  soul.  The  whole  passage 
is  ilhistrati'd  by  and  parallel  to  John  1  :  12.  The 
Gospel  is  not  a  new  law  coming  as  a  substitute  for 
the  old  and  with  a  new  sanction  ;  it  is  not  a  new 
doctrine  about  God  or  the  future,  nor  the  old  one 
coming  with  a  new  light  thrown  upon  it ;  it  is  a 
new  power,  a  power  emanating  from  God,  and 
tilling  with  his  spirit  and  life  every  soul  that  is 
open  to  receive  his  personal  intlueuce. — For 
therein  is  revealed  God's  righteousness. 
Not  tfie  righteousness  of  God,  as  in  the  Old  Ver- 
sion, for  the  definite  article  is  wanting ;  nor  a 
righteousness  of  God,  as  in  the  New  Version,  for 
the  absence  of  the  definite  article  does  not  signify 
any  such  indefiniteness  as  is  indicated  by  a  use  of 
the  indefinite  article  (,see  ver.  2,  note) ;  but  God's 
righteousness.  To  determme  what  Paul  means 
by  this  phrase  we  have  simply  to  look  in  the 
Gospel,  as  it  is  presented  to  us  in  the  four  biog- 
raphies of  Jesus  Christ,  or  in  such  reports  of 
Paul's  preaching  as  have  been  preserved  to  us. 
What  is  there  revealed  is  not  a  scheme  of  doctrine, 
but  a  living  per.ion,  not  a  divine  attribute,  nor  a 
plan  of  salvation,  but  the  Christ  the  Son  of  the 
living  God,  who  declared  of  himself,  "  I  have 
manifested  thy  name  unto  the  men  thou  gavest 
me  out  of  the  world. "  The  righteousness  of  God, 
as  Paul  uses  that  term,  is  the  true  character  of 
God,  as  manifested  to  the  world  in  the  person  of 
Ms  Son.  This  is  what  is  revealed  in  the  Gospel, 
and  this  revelation  is  the  power  of  God  unto 
salvation,  because  it  is  revealed  as  a  character 
■which  ever  goes  out  of  itself  to  bring  into  itself 
and  into  true  righteousness  all  those  who  are 
willing  to  subject  themselves  to  its  living  and  life- 
giving  influences.  Thus  Paul's  declaration  here 
i*  paralleled  by  Christ's  definition  of  his  own  mis- 
sion in  his  intercessory  prayer  :  "As  thou  hast 
given  him  power  over  all  flesh,  that  he  should 
give  eternal  life  to  as  many  as  thou  hast  given 
him.  And  this  is  life  eternal  that  they  maj'  know 
thee,  the  only  true  God,  and  Jesus  Christ  whom 
thou  hast  sent  "  (John  i: :  2, 3).  The  parallel  is  com- 
plete ;  by  both  Jesua  Christ  and  Paul  the  revela- 
tion in  Christ  is  declared  to  be  a  powir,  and  over 
all  flesh  ;  what  Jesus  calls  life  Paul  calls  righteous- 
ness, what  Jesus  calls  knowing  God  and  Jesus 
Christ,  Paul  calls  believing  in  or  having  fnith  in 
God  and  in  Jesus  Christ. — From  faith  to  faith. 
That  is,  this  divine  character  is  revealed  a-^  some- 
thing which  proceeds  from  faith  and  is  disclosed 
to  faith.  This  character  of  (iod  is  re-produced 
in  man  so  that  he  becomes  a  child  of  God,  an  li"ir 
of  God  and  joint-heir  with  the  Lord  Jesus  Christ 


(Rom.  8: 16,  17),  being  made  a  partaker  of  the  divine 
nature  (2  Pet.  1 : 4 ;  Heb.  12 :  lo) ;  Christ  being  thus 
the  first  born  among  many  brethren  (Rom.  8:29). 
This  divine  character  is  so  reproduced  in  man 
when  it  is  revealed,  not  to  his  intellect,  but  to  his 
spiritual  perception,  that  is,  to  his  faith  power  ; 
as  exemplified  in  him  it  proceeds  not  from  his 
will  l)ut  from  his  spiritual  sympathy  with  God  in 
Christ,  that  is,  from  his  faith  power.  Only  when 
it  can  be  said  of  us  as  Christ  said  of  Peter, 
"  Blessed  art  thou  Simon,  son  of  Jona,  for  flesh 
and  blood  hnth  not  revealed  it  unto  thee  but  my 
Father  which  is  in  heaven,"  do  we  receive  the 
truth  ;  only  when  we  are  reflecting  as  from  a  mir- 
ror the  glory  of  the  Lord  and  are  so  changed 
into  the  same  image,  do  we  manifest  the  truth 
(2  Cor.  3 :  18).  Faith  receives  and  faith  gives  forth 
this  life.  This  two-fold  truth,  that  righteousness 
proceeds  from  faith  and  is  revealed  to  faith,  is 
made  clear  by  the  Gospel,  that  is,  by  the  story  of 
Christ's  life  ;  for  he  manifested  to  us  at  once  the 
true  character  of  God  and  the  secret  of  character- 
building  in  man.  The  source  of  his  divine  life  is 
declared  with  many  reiterations  to  be  his  faith  in 
his  Father.  He  can  do  nothing  of  himself  but 
what  he  seeth  his  Father  do.  The  Father  is  in 
him  and  he  is  in  the  Father  ;  the  works  that  he 
does  are  his  Father's  works;  the  words  that  he 
speaks  he  sjieaks  by  his  Father's  authority  ;  his 
glory  is  the  glory  which  he  had  with  the  Father; 
and  the  works  which  he  has  done  are  the  works 
which  his  Father  has  given  him  to  do.  Thus  in 
the  Gt)si)el  is  revealed  a  Person  who  not  only  ex- 
emplified the  true  character  of  God,  but  who  also 
shows  how  all  godly  life  springs  from  faith.  And 
it  is  equally  true  that  the  story  of  this  life  shows 
that  this  true  character  of  God  is  perceived  only 
by  faith.  The  truth  which  is  hid  from  the  wise 
and  prudent  is  revealed  unto  babes  who  possess 
that  child-like  spirit  without  which  no  one  can 
enter,  or  even  see  the  character  of  God  (Matt.  11 :2ii, 
27).  It  is  not  until  the  descent  of  the  Holy  Spirit 
and  the  bajjtism  of  faith  which  the  Holy  Sj)irit 
brought,  that  there  came  to  be,  even  in  the 
apostle's  thoughts,  any  thing  like  a  clear  compre- 
hension of  the  true  character  of  Christ  as  God 
manifest  in  the  flesh.  Tliis  character  is  revealed 
as  one  which  imparts  itself  to  the  believer,  trans- 
forming the  impetuous  and  irate  John  into  the 
bi'loved  disci])le  ;  and  the  impulsive  Peter  into 
a  firm  and  faithful  witness  to  the  Resurrection. 
When,  then,  Paul  declares  in  this  verse  that  in  the 
(iosi)e]  is  rcvealeil  the  righteousness  of  (iotl  by 
faith   unto  faith,  I  understand  that   his  mean- 


94 


EOMANS. 


[Ch.  I. 


ing  is  to  be  interpreted  by  a  study  of  the  Gospel, 
and  that  this  study  shows  what  his  meaning  is — 
namely,  that  the  Gospel  reveals  the  true  charac- 
ter of  God,  as  one  who  imparts  his  own  character 
to  the  willing  recipient,  so  that  the  divine  life  in 
human  experience  comes  from  God,  and  is  both 
disclosed  unto  faith  and  is  seen  to  proceed  from 
faith. — As  it  is  Avritten.  In  Habakkuk  2  :  4. 
The  meaning  of  the  prophet  in  the  connection  in 
which  he  uses  the  words  is  well  given  by  Hen- 
derson. "  While  those  Jews  who,  elated  by  false 
views  of  security,  refused  to  listen  to  the  Divine 
message  should  have  their  security  disturbed, 
and  their  minds  agitated  by  the  calamities  with 
which  they  would  be  visited,  such  as  lived  right- 
eously before  God  and  men,  should  experience 
true  happiness  in  the  exercise  of  faith  in  that 
message  and  others  which  God  might  communi- 
cate to  them  by  his  prophets."  Paul  uses  the 
prophet's  language  much  as  we  might  use  an  ap- 
propriate quotation  from  Bacon  or  Shakespeare. 
"  Like  the  other  writers  of  the  New  Testament, 
the  apo^^tle  detaches  them  (his  quotations  from 
the  Old  Testament)  from  the  context.  He  seems 
hardly  to  have  thought  of  the  connection  in 
which  they  originally  occurred.  He  quotes  as 
persons  in  the  present  day  might  quote  who  are 
unaccustomed  to  the  critical  study  of  Scripture. 
His  aim  is  to  seize  the  common  spirit  of  the  Old 
Testament  and  the  New ;  to  bring  forward  that 
side  of  the  Old  Testament  which  is  anticipatory 
of  the  New.  Hence  he  rarely  dwells  on  similarity 
of  words,  but  on  passages  which  speak  of  for- 
giveness of  sins,  of  the  nearness  of  God  to  men, 
of  faith  counted  for  righteousness." — iJowett.) 
To  this  explanation,  however,  must  be  added  that 
Paul  usually  gives,  as  he  certainly  does  in  this 
case,  a  far  deeper  significance  to  the  words  quoted 
than  they  appear  in  the  mind  of  the  Old  Testament 
writer,  or  in  the  application  which  could  have 
been  made  of  them  in  his  time. 

18.  For.  Colenso  gives  the  connection  of  this 
passage  with  what  follows  to  ch.  3  :  23  admira- 
bly. I  condense :  He  begins  by  assuming  that 
God's  universal  dealings  with  mankind,  and  the 
secret  voice  of  conscience,  are  ever  testifying 
that  there  is  a  wrath  of  God  as  well  as  a  mercy 
of  God  for  all  willful  sin,  whether  of  Jew  or 
Gentile.  Then  having  made  a  general  statement, 
which  really  includes  the  Jew  as  well  as  the 
Gentile,  Paul  does  not  apply  it  immediately  to  the 
former  ;  but  he  takes  the  Jewish  reader  by  guile, 
turns  off  his  attention,  as  it  were,  for  a  while 
from  what  he  is  doing,  and  adroitly  first  carries 
him  away  with  him  to  condemn  the  heathen 
sinning  against  light,  which  the  Jew  will  very 
readily  join  him  in  doing.  It  seems  as  if  he 
could  not  find  language  strong  enough  to  bring 
the  heathen  under  condemnation  as  sinners.  He 
keeps  the  same  point  steadily  before  him,  namely. 


that  God's  wrath  is  being  revealed  upon  those 
who  know  what  is  right,  yet  willingly  and  will- 
fully do  what  is  wrong  (vers,  is-si,  25, 28).  Thus 
while  condemning  such  sinners  against  their  better 
light  and  knowledge,  he  will  have  borne  the 
Jewish  reader  along  with  him,  borne  away,  as  it 
were,  unconsciously  by  the  power  of  the  truth  in 
the  strong  current  of  his  vehement  words.  Then 
suddenly  with  admirable  abruptness,  he  stops 
short,  brings  up  the  Jew  in  a  moment,  turns  round 
upon  him  and  asks.  Well !  and  you  who  are  able 
to  join  so  readily  in  passing  judgment  upon  these  ; 
you  who  know  that  such  acts  in  the  heathen  are 
wrong — I  ask  you,  are  they  not  wrong  in  the  Jew 
also?  (ch.  2:1,  etc.) — There  is  revealed.  Not 
there  has  been  revealed ;  the  tense  is  present ; 
the  fact  is  continuous.  There  is  being  constantly 
revealed  (1)  in  evei-y  man's  consciousness,  in  the 
witness  of  his  own  conscience  against  the  wrong, 
within  himself  and  in  others,  that  witness  to 
which  Paul  indirectly  appeals  in  this  chapter,  and 
distinctly  and  directly  appeals  in  the  next  chap- 
ter ;  (2)  in  the  history  of  his  providential  dealings 
with  man,  that  history  which  is  as  inomortal  as 
the  race,  and  which  bears  its  witness  to  Gentile 
as  well  as  to  Jew,  though  best  interpreted  in  the 
Old  Testament  Scriptures. — God's  wrath.  Not 
the  wrath  of  God,  nor  a  wrath  of  God  ;  as  in  verse 
17  the  definite  article  is  wanting,  but  its  omission 
does  not  give  indeflniteness  to  the  assertion  (see 
note,  ver.  17).  Bcware  of  Substituting  punishment  '1 
for  wrath  ;  the  truth  of  God's  wrath  can  no  more 
be  eliminated  from  Scripture  witliout  unraveling 
its  whole  texture  than  can  the  truth  of  his  love. 
They  are  indeed  the  light  and  shade  of  the  same 
quality  in  Him.  Love  has  its  wrath,  and  the  in- 
tensity of  the  indignation  against  evil  and  false- 
hood, will  and  must  be  exactly  proportioned  to 
the  intensity  of  the  love  for  goodness  and  truth. 
— From  heaven.  It  is  a  question  whether  the 
meaning  is  wrath  from  heaven  is  revealed,  or 
wrath  is  revealed  from  heaven,  that  is,  whether 
the  wrath  or  the  revelation  is  represented  as  pro- 
ceeding from  heaven.  The  Greek  is  capable  of 
either  construction. — Against  all  impiety.  Or 
irreverence^  that  is,  toward  God  ;  and  unri^ht> 
eousness,  i.  e.  toward  man.  So  we  have  in 
Titus  2  :  12  that  we  should  live  soberly  as  regards 
ourselves,  righteously  as  regards  our  neighbor, 
and  godly  or  piously  as  regards  God.  Observe 
the  wrath  is  revealed  not  against  the  impious  and 
the  unrighteous,  but  against  the  impiety  and  the 
unrighteousness.  Not  against  personal  offend- 
ers, as  the  pagans  universally  represent,  e.  g. 
the  wrath  of  Jupiter  is  always  against  some  one 
who  has  done  him  a  personal  wrong  or  affront ; 
nor  against  the  pagans  peculiarly  as  the  Jews 
thought ;  but  against  sin  and  against  ei>cry  form 
and  manifestation  of  sin. — Of  men  who  hold 
back  the  truth  in  unrighteousness.    Rather 


Cii.  I.j 


ROMANS. 


95 


19  Because   that  which  may  be   known   of   God   is 
lanifest  in  them  ;  for  God  >'  hath  shewed  it  unto  them. 

20  For  the  invisible  things  ol  him  from  the  creation 


of  the  world  are  clearly  seen^  being  understood  by  the 
thinf^s''  that  are  made,  even  his  eternal  power  and  God- 
head ;  so  that  they  are  without  excuse. 


y  John  1 :  9. .  .  .z  Ps.  19  : 1,  etc. 


of  those  men  who  hold  back  the  truth.  The 
stress  of  tlie  apostle's  tlioiifjlit  iu  this  and  the 
next  chapter  is  to  show  that  all  men,  whether 
Gentile  or  Jew,  are  guilty  beftue  God,  because 
to  them  all  a  revelatiou  of  truth  has  been  made 
and  they  have  uot  followed  it.  They  have  held 
back  the  truth  from  accomplishiiifr  its  divine 
l>urpose  in  and  for  them,  by  their  practical  diso- 
bedience to  it.  Alford  gives  the  meaning  well: 
"Who,  possessing  enough  of  the  germs  of  relig- 
ious and  moral  verity  to  preserve  them  from 
abandonment,  have  checked  the  development  of 
this  truth  in  their  lives,  in  the  love  and  practice 
of  sin."  Comp.  John  7:17;  8:43,  43,  47.  The 
secret  of  all  impiety  and  unrighteousness — not 
of  all  doubts  and  difficulties — is  the  refusal  to 
follow  the  truth,  the  holding  it  back,  and  the 
holding  back  from  it  iu  the  indulgence  of  some 
recognized  and  conscious  violation  of  moral  law. 
19,  20.  Because  that  which  may  be 
known  of  God  is  manifested  in  them. 
Not  that  which  is  kuow'ii  of  God,  though  this  is 
the  rendering  of  Meyer,  Jowett,  and  Alford  ;  but 
that  irhu'h  may  be  seen,  as  rendered  by  the  trans- 
lators, both  iu  the  Old  and  New  Version.  The 
arguments  for  the  other  rendering  given  by  Meyer 
anil  Alford  are  far  from  satisfactory  ;  and  Meyer 
incidentally  shows  that  the  word  has  certainly 
the  other  signification  in  pliilosoi)hical  Greek. 
It  occurs  no\vhere  else  in  Paul,  and  nowhere  else 
in  any  philosophical  connection  in  the  New  Tes- 
tament. Paul  uses  two  Greek  words  which  are 
indiscriminately  translated  in  our  English  text 
know ;  the  one  (n'di'i)  he  usually  employs  to  sig- 
nify spiritual  perception  (see  introduction,  p.  37),  the 
other  ( yt  rciozco)  to  signify  intellectual  knowledge. 
The  latter  is  the  word  used  here.  Paul  does  not 
say  that  God  is  manifested  either  to  or  in  the 
Gentile  by  nature  ;  what  he  does  say  is  tliat  so 
much  of  God  as  is  to  be  intellectually  appre- 
hended was  manifested  in  them  ;  and  in  the  next 
verse  he  goes  on  to  explain  what  this  is  which 
can  be  known  of  God  by  intellectual  processes, 
and  what  is  manifested  to  the  intellect  by  nature 
and  life,  namely,  the  eternal  power  and  the  God- 
hcad.  The  spiritual  nature  of  God  is  spiritually 
discerned,  and  this  spiritual  nature  the  pagans 
had  darkened  by  holding  back  the  truth  in  un- 
righteousness. The  contrast  here  is  not  between 
that  which  may  be  known  about  God  without  a 
revelation,  as  distinguished  from  that  which  is 
revealed  in  the  Scripture,  bttt  between  that  which 
is  knowahle  intellectually  and  that  which  is  per- 
ceivable spiritually.     The  intellectual  knowledge 


was  afforded  to  the  Gentiles  ;  but  they  would  not 
accept  or  follow  it,  and  so  they  failed  to  receive 
the  spiritual  knowledge. — For  God  mani- 
fested it  unto  them.  "  The  tense  used  in  the 
Greek  is  the  aorist,  and  it  implies  God  has  man- 
ifested it  from  time  to  time,  still  manifests  and 
will  manifest." — [Golenao.) — For  the  invisible 
things  of  him.  Not  all  his  moral  and  spiritual 
attributes  as  revealed  by  Christ  or  as  interpreted 
by  sjairitual  experience  ;  Paul's  declaration  here 
is  interpreted  and  limited  by  the  clause  which 
presently  follows : — Since  the  creation  of 
the  Avorld  are  clearly  seen,  being  per- 
ceived through  the  things  that  are  made. 
The  evidence  for  the  existence  of  a  divine  creator 
is  as  old  as  creation  and  as  universal  as  nature. 
It  has  been  recognized  by  intelligent  pagan  phi- 
losophy in  all  ages.  It  is  of  this  evidence  Paul 
here  speaks. — Even  his  everlasting  power 
and  godhead,  'isni  eternal,  as  in  the  Old  Ver- 
sion, but  ei'erlastitii/,  as  in  the  New.  The  word 
{tndtog)  occurs  only  here  and  in  Jude  6.  It  is 
not  the  word  tised  elsewhere  in  the  New  Testa- 
ment in  the  phrases  "  eternal  life  "  and  "  eternal 
death."  The  word  Godhead  excellently  well 
renders  the  original  {9ei)T>ig),  which  signifies  not 
the  whole  moral  and  spiritual  character  of  God 
as  it  is  revealed  in  Christ  and  recognized  by 
Christian  consciousness,  but  that  headship  over 
nature  which  aU  pagan  i)hilosophy  has  recognized. 
This  clause  limits  all  that  has  preceded.  What- 
ever may  be  known  of  Gad,  whatever  is  manifested 
to  the  pagan  world,  whatever  is  perceived  through 
the  things  that  are  made  is  uot  God,  nor  the  moral 
and  spiritual  attributes  of  God ;  but  his  ever- 
lasting power  in  creation  and  his  everlasting 
headship  over  it.  Herbert  Spencer,  the  ablest 
exponent  of  the  purest  and  best  modern  pagan- 
ism, has  well  embodied  in  a  sentence  this  consum- 
mation of  pagan  theological  thought :  "  Amid 
the  mysteries  which  become  the  more  mysterious 
the  more  they  arc  thought  about,  there  will 
remain  the  one  absolute  certainty,  that  he  is  ever 
in  the  presence  of  an  Infinite  and  Eternal  Energy 
from  which  all  things  proceed." — {Xineteenth  Cent- 
riry,  Jan.,  1884). — So  that  they  are  without 
excuse.  Or,  that  they  maybe  without  excuse.  The 
former  is  the  Old,  the  latter  the  New  Version. 
Whether  Paul  here  means  to  declare  that  God 
made  a  revelation  of  himself  in  nature  for  the 
purpose  of  depriving  mankind  of  all  excuse  for 
not  worshifung  or  serving  liitn,  or  only  that  this 
inexcusableness  is  a  result  of  that  revelation,  is 
a  {joint  which  has  been  hotly  discussed  ;  it  was 


96 


EOMANS. 


[Ch.  I. 


21  Because  that,  when  they  knew  God,  they  glori- 
fied him  not  as  God,  neither  were  thankful-  but  be- 
came vain  ^  in  their  imaginations,  and  their  foolish  heart 
was  darkened : 


22  Professing  themselves  to  be  wise,  they  i"  became 
fools, 

23  And  changed  the  glory  of  the  uncorruptible  God 
into  an  image"  made  like  to  corruptible  man,  and  to 
birds,  and  fourfooted  beasts,  and  creeping  things. 


Ephes.  4  :  n,  18..  ..b  Je 


8,  9 e  Isa.  40  :  18,  26  j    Ezek.  8:10. 


In  dispute  between  Luther  and  Calvin  in  the  time 
of  Luther.  Either  interpretation  is  borne  out  by 
the  Greek.  The  emphatic  fact  is,  however,  not 
that  God  designed  to  deprive  them  of  excuse, 
but  that  they  are  in  fact  inexcusable.  Paul, 
taking  as  his  starting-point  the  fact  that  the 
pagan  world  has  had  revealed  to  it  the  ever- 
lasting power  and  Godhead  of  God  declares  them 
without  excuse  for  their  lives  of  godlessness  and 
immorality,  because  they  do  not  follow  the  light 
which  they  have  received,  but  by  their  disobe- 
dience to  the  truth  deaden  and  destroy  that 
spiritual  power  by  which  alone  God  is  spiritually 
perceived.  The  key-note  to  this  whole  passage 
is  the  statement  in  the  context  that  the  wrath 
of  God  is  revealed  against  men  who  hold  back  the 
truth  in  u7irighteousness.  Paul  does  not,  however, 
declare  that  they  are  without  forgivenciss.  Paul 
is  not  drawing  a  distinction  between  the  heathen 
and  the  Jew ;  on  the  contrary,  he  is  showing 
that  both  stand  alike  in  the  condemnation  of 
their  own  conscience,  which  is  the  earthly  prophet 
of  God's  eternal  judgment,  that  neither  are 
Tightened  by  (1)  having  done  right  or  (2)  by  apol- 
ogy, defense,  or  justification,  for  having  failed  to 
do  right.  How  they  may  be  rightened  he  is  to 
show  hereafter.  Neither  does  Paul  here  or  any- 
where teach  or  imply  that  Natural  Theology 
gives  a  knowledge  of  or  acquaintance  with  God  ; 
only  a  basis  for  that  knowledge  in  making  clear 
"  the  Infinite  and  Eternal  Energy  from  which  all 
things  proceed."  See  Acts  IT :  23-28,  where  the 
evidence  of  God's  power  and  Godhead  afforded 
by  nature  and  history  are  made  by  Paul  the  basis 
for  the  conclusion  that  men  should  seek  the  Lord 
if  they  may  feel  after  him,  because  in  the  God 
that  has  made  the  heaven  and  the  earth  we  live 
and  move  and  have  our  being.  Nature  reveals 
that  there  is  a  God  ;  but  men  neither  revere  his 
character  nor  are  thankful  for  his  gifts,  but 
engage  in  fruitless  debates,  degrade  the  religious 
instinct  into  the  grossest  sensuous  worship,  and 
thence  descend  into  vice  and  immorality  of  worse 
description.  Thus  Paul  traces  immorality  to 
godlessness,  and  godlessness  to  willful  rejection 
of  God,  not  to  innocent  ignorance  of  him. 

21-23.  Because  that  knowins;  God. 
That  is,  as  already  explained,  having  an  intel- 
lectual knowledge  of  the  everlasting  power  and 
Godhead  of  the  Creator;  knowing  that  there  is 
and  must  be  a  God. — They  glorified  him  not 
as  God,  neither  gave  thanks.    Their  moral 


nature  did  n  ot  follow  the  light  of  their  intellectual. 
— But  became  fruitless  in  their  debates. 

Or  reasonings  as  in  New  Version,  not  imaginatio?is 
as  in  the  Old.  What  Paul  condemns  is  not 
imagination  but  fruitless  discussion.  In  place  of 
obeying  the  truth  as  disclosed  to  them,  an  obe- 
dience which  would  have  enabled  the  truth  to 
produce  its  fruits  in  their  lives,  one  of  which 
would  be  a  clearer  and  better  understanding  of 
the  truth,  they  gave  themselves  up  to  philo- 
sophical discussions,  theological  debate,  doubtful 
disputations.  The  fruitlessness  of  disputings 
{diu?.()yinu(',c)  contrasted  with  the  fruitfulness  of 
obedience,  is  a  frequent  theme  of  instruction  in 
the  New  Testament  which  seems  often  to  con- 
demn and  never  commends  intellectual  disputings 
about  religion.  See  the  following  passages  where 
the  word  here  rendered  reasonings  is  variously 
rendered  thouglits,  doubtful  disputations,  disputings 
and  doubting.  Matt.  15  :  19  ;  Mark  7  :  21 ;  Luke 
24  :  .38  ;  Kom.  14  :  1 ;  Phil.  3  :  14  ;  1  Tim.  2:8; 
James  2  :  4. — And  their  undiscerning  heart 
Avas  darkened.  Spiritual  truth  is  perceived 
by  the  heart  not  by  the  l)rain  ;  that  is,  by  the 
spiritual  not  by  the  intellectual  nature  (see  ch. 
10:8;  1  Cor.  2:14).  By  Substituting  for  obedience 
to  the  truth  as  perceived,  fruitless  debates  about 
the  unknown,  the  spiritual  nature  loses  its  power 
of  discernment,  the  heart  becomes  darkened. — 
Professing  themselves  to  be  w^ise  they  be- 
come stupid.  The  Greeks  prided  themselves 
on  their  acuteness  ;  Paul  charged  upon  them 
that  they  had  lost  the  very  quality  on  which 
they  plumed  themselves.  The  word  rendered 
fools  is  literally  dull,  the  reverse  of  acute  or 
quick-witted.  We  need  not  go  back  to  Greece 
and  Rome  for  illustration  of  the  principle  here 
laid  down.  Self-conceit  always  dulls  and  deadens 
the  spiritual  and  moral  nature,  and  weakens  even 
the  intellectual  (Prov.  26 :  12) ;  and  scholastic  the- 
ology in  the  middle  ages  and  modern  life  affords 
abundant  illustration  of  this  truth.  Directly  the 
converse  of  the  historic  statement  here  made  is 
Christ's  prescription  for  the  attainment  of  spir- 
itual wisdom  (Matt.  11 :  25 ;  IS  ■.  s).— And  changed 
the  glory,  etc.  Compare  Paul's  condemnation 
of  the  Athenians  for  their  idolatry  (acu  n :  29)  and 
Isaiah's  caustic  satire  of  it  (isaiah,  ch.  44).  "  Deities 
of  the  human  form  prevailed  in  Greece— those  of 
the  bestial  in  Egypt.  Both  methods  were  prac- 
ticed in  Rome."— (J?/o»-fZ.)  This  deification  of 
human  and  animal  forms  has  lost   for  us  its 


Cii.    l.j 


ROMANS. 


97 


J4  Wlieretore  God  also  gave  them''  up  to  unclean- 
ness  through  the  lusts  ot  their  own  hearts,  to  dishonour 
tlicir  own  bodies  between  themselves: 


25  Who  changed  the  truth  of  God"  into  a  lie,  and 
worshipped  and  served  the  creature  more  than  the 
Creator,  who  is  blessed  for  ever.     Amen. 


d  l>t.  81  :  \i  ;    3  Theag.  2  :  11 .  . 


degradin<i  and  put  on  an  esthetic  aspect.  It  is  to 
u.s  no  lontrer  worship,  but  only  art ;  and  it  is 
difficult  for  us  to  conceive  the  signilicancc  of 
tlie  Greek  statuary  to  a  devout  Jew,  or  even  to  a 
truly  devout  pagan  theist.  "  The  very  antiquity 
of  heathenism  gives  it  a  kind  of  sacredness  to 
us.  The  cliarms  of  classical  literature  add  a 
grace.  It  was  otherwise  with  the  Jews  and  first 
believers.  They  saw  onlj'  cities  wholly  given  to 
idolatry,  whose  gods  were  but  sticks  and  stones, 
described  in  the  sarcasm  of  the  prophet,  'The 
workman  maketh  a  graven  image.'  '' — {Jowett).  It 
must  be  remembered,  too,  that  these  images  rep- 
resented gods  of  cruelty,  and  furnished  motives 
only  for  a  religion  of  fear.  The  character  of  the 
religion  represented  and  nourished  by  them  is 
thus  described  by  Plutarch  :  "The  workmen  in 
copper,  stone,  and  wax  can  persuade  such  that 
the  gods  are  in  human  shape  ;  for  so  they  make 
them,  so  they  draw  them,  and  so  they  worship 
them.  But  they  will  not  hear  either  philosophers 
or  statesmen  that  describe  the  majesty  of  the 
Divinity  as  accompanied  by  goodness,  magna- 
nimity, benignity,  and  beneficence,  *  *  *  They 
are  afraid  of  their  gods,  and  yet  run  to  them  ; 
thej'  lawn  upon  them  and  reproach  them  ;  they 
invoke  them  and  accuse  them." — {Essaij  on  Super- 
atit  on. ) 

21,  25.  Wherefore  God  gave  tlieiii  over. 
As  one  is  given  over  to  a  magistrate  for  trial  and 
punishment.  The  Greek  word  {nufiudidioidi)  is  the 
one  used  in  Matt.  '>  :  "25  ;  Acts  13  :  -1 ;  22  :  4  ; 
1  Cor.  11  :  2  ;  1  Tim.  1  :  20 ;  and  these  passages 
indicate  its  meaning  here.  God  is  represented 
as  giving  the  sinner  over  to  his  own  sinning  for 
jiunishment.  The  attempt  which  has  been  made 
to  soften  the  expression  so  that  it  shall  read, 
God  permitted  them  to  give  themselves  over,  is 
justly  condemned  by  Meyer  and  Jowett  as  an 
attempt  to  read  into  Paul's  writing  an  "after- 
thought of  theology."  "To  tlie  Apostle  God  is 
the  living  (Jod,  who  does  not  passively 7Jtrmi<  the 
retributive  consequences  of  idolatry  or  apostasy 
— thus,  as  it  were,  letting  them  run  their  course, 
a^  an  artificer  does  with  his  wheel-work — but 
himself,  everywhere  active,  pervades  and  effect- 
ually develops  the  arrangements  which  he  has 
made.  If  then  God  has  so  arranged  that  man  by 
aposta.sy  from  him  should  fall  into  moral  impu- 
rity, and  that  so  sin  shall  be  punished  by  sin 
(and  this  connection  of  sin  with  sin  is  in  accord- 
ance both  with  experience  and  Scripture.  Is. 
(1 :  10 ;  Job  8:4;  Ps.  69 :  27 ;  81 :  12 ;  Mark  4 :  12), 
this  can  only  be  carried  out  Id  reality  through 


the  effectual  action  of  its  originator,  and  God 
himself  must  give  up  the  apostate  into  impiety, 
as  it  is  by  his  so  doing  that  moral  connection  is 
in  i)oint  of  fact  accomplished." — {Meyer.)  The 
expression  of  Paul  is  not  to  be  softened,  nor  the 
terrible  truth,  repeated  again  in  ver.  28,  to  be 
lightened.  But  it  is  to  be  taken  in  its  connection 
and  with  the  clause  immediately  following  ;  and 
it  is  to  be  remembered  that  this  giving  up  of  the 
sinner  to  his  sin,  is  a  really  giving  up  of  him  to 
himself ;  by  one  who  not  only  allows  him,  if  he 
will,  to  return  from  the  prison  house  to  which 
he  is  delivered  as  a  captive,  but  also  gives  his 
only  begotten  Son  that  he  may  redeem  him  from 
that  captivity. — In  the  ardent  desires  of 
their  heart.  In  accordance  therewith ;  they 
were  surrendered  to  their  own  evil  desires.  So 
that  while  it  is  true  that  God  gives  over  the 
sinner  to  his  sms,  it  is  also  and  equally  true  that 
the  sinner  goes  himself  over  to  their  custody  and 
control  (Eph.  4:19). — Unto  uncleaniiess,  to 
disihonor  their  own  bodies  among  them- 
selves. Following  their  own  bodily  appetites 
and  passions,  the  pagans  had  dishonored  God 
(vers.  I'l,  23),  God  gavc  them  up  to  follow  their 
own  bent,  the  end  of  which  was  the  dishonoring 
of  their  own  bodies.  Observe  how  Paul  through- 
out this  chapter  uses  that  i)liraseology  which 
would  be  most  likely  to  awaken  a  sense  of  shame 
in  a  pagan  Greek  or  Roman  ;  as  here  in  charging 
upon  them  dishonor  of  their  bodies,  and  in  ver. 
2G  dishonorable  passions,  and  in  ver.  27  working 
that  which  is  deijraved.  Honor  and  bodily 
strength  and  beauty  were  still  in  a  measure 
recognized  as  good  and  to  be  desired,  even  in 
pagan  Greek  and  Rome. — Who  changed  the 
truth  of  God  into  a  lie — as  described  in  ver. 
23 — and  feared  and  served.  The  first  word 
expresses  the  feeling,  the  second  the  action  of 
pagan  religi(jn.  All  pagan  religions  are  religions 
of  fear,  not  love.  The  word  here  used  {(iirio,uat), 
in  both  Old  and  New  Versions  translated  wor- 
shiped, is  used  in  tlie  New  Testament  only  of 
idolatrous  worship,  excepting  in  Acts  17:2;! 
(devotions)  and  2  Tliess.  2 : 4.  The  word  ren- 
dered served  {lurnn'w)  primarily  signifies  such 
service  as  is  rendered  by  a  hired  servant ;  hence, 
a  general  service  of  God  (Luiie  4  :  s),  and,  finally,  a 
priestly  or  temple  service  (Luke  i  :  74;  Heb.  u  -.  lo). 
The  latter  is  the  meaning  here  ;  for  this  was  the 
only  service  of  the  gods  which  i)aganism  recog- 
nized.— The  created  rather  than  the  Cre- 
ator. Not  merely  n.nre  than  as  in  the  Old  Ver- 
sion.   In  fact,  they  did  not  fear  nor  serve  the 


98 


ROMANS. 


[Ch.  L 


26  For  this  cause  God  gave  them  up  unto  vile  aflFec- 
tions : '  for  even  their  women  did  change  the  natural 
use  into  that  which  is  against  nature : 

27  And  likewise  also  the  men,  leaving  the  natural 
use  of  the  woman,  burned  in  their  lust  one  toward  an- 
other ;  men  with  men  working  that  which  is  unseemly, 
and  receivmg  in  themselves  that  recompence  of  their 
error  which  was  meet. 


28  And  even  as  they  did  not  like  to  retain  God  in 
their  knowledge,  God  gave  them  over  to  a  reprobate 
miud,  to  do  those  things  which  are  not  convenient : 

29  Being  filled  witli  all  unrighteousness,  fornication, 
wickedness,  covetousness,  maliciousness ;  lull  ot  envy, 
murder,  debate,  deceit,  malignity  ;  whisperers, 

30  Backbiters,  haters    of  God.  despiteful,    proud. 


f  Ephes.  5  :  12;    Jude  10. 


Creator  at  all.  The  meaning  is  either  in  prefer- 
ence to,  or  in  hostility  to  the  Creator ;  either,  or 
both,  may  be  implied  in  the  original. — Who  is 
blessed  forever.  Amen.  "A  natural  effu- 
sion of  deeply  moved  piety — called  forth  by  the 
detestable  contrast  of  the  GentDe  abasement  just 
described." — {Meyer).  These  doxologies,  into 
which  Paul  now  and  then  breaks  forth  (comp.  ch. 

^  :  25  ;  9  :  5  ;  11  :  33-36 ;  1  Cor.  15  :  57  ;  Eph,  3  :  21,  etc.),  illus- 
trate at  once  the  intensity  of  his  impassioned 
feelings,  and  the  vivid  realization  of  God's  pres- 
ence in  which  he  habitually  lived.  The  dishonor 
cast  upon  God  was  ineffectual  to  cast  any  real 
dishonor  upon  him.  He  was  still,  to  Paul's  faith, 
God  blessed — literally  well  spoken  of  (fL'/loyijrJ?) 
— forever. 

2G-32.  For  this  cause  God  gave  them  up. 
Paul  picks  up  again  the  thread  which  he  dropped 
in  verse  29,  and  resumes  his  statement  of  that  to 
which  God  had  given  them  up  in  the  lust  of  their 
hearts,  particularly  the  uncleanness  to  which 
they  were  captive.  The  specifications  here  enu- 
merated are  abundantly  borne  out  by  the  history 
of  Rome  under  the  emperors.  (See  Introduction, 
eh.  V,  and  authorities  there  cited.)  No  elaborate 
illustration  or  interpretation  of  the  specifications 
of  this  indictment  are  here  called  for. — Vile 
passions.  Rather,  dishonorable  passions.  Pride 
remained,  the  ^nly  semblance  of  virtue  in  the 
apostate  Roman ;  Paul  seeks  \vith  an  orator's  in- 
Btinctive  skill  to  touch  this  pride. — The  women 
— the  men.  father,  the  females,  the  males.  Paul 
will  not  give  them  the  honorable  title  of  men  and 
women,  but  uses  words  which  belong  to  them 
simply  as  a  part  of  the  animal  creation. — 
Against  nature.  To  such  unnatural  courses 
does  the  worship  and  deification  of  nature  con- 
duct.— Working  unseemliness.  Literally, 
deformity,  and  this  may  well  have  been  in  the 
apostle's  mind,  if  not  his  primary  thought.  For 
physical  deformity  is  one  of  the  results  of  such 
moral  deformity ;  and  the  results  of  the  gross 
licentiousness  of  that  age  are  seen  in  the  degen- 
erate race  which  inhabit  Greece  and  Italy  to  this 
day.  This  interpretation  agrees  also  with  the 
clause  which  follows — Receiving  in  them- 
selves that  recompense  of  their  error 
which  was  fit.  A  people,  who  prided  them- 
selves on  the  development  of  the  body,  who  ap- 
plauded the  gladiator  and  the  gymnast  above  all 
others,  and  who  gave  themselves  to  the  indul- 


gence of  the  body,  receive  in  physical  degen- 
eracy and  deformity  the  fit  reward  of  their 
crimes.  Error  seems  a  singularly  mUd  word  to 
describe  the  cause,  but  by  it  Paul  carries  back 
the  imagination  to  the  beginning  of  his  descrip- 
tion ;  they  held  hack  the  truth  in  unrighteousness. 
This  was  the  beginning  of  their  wandering ;  the 
physical  degeneracy  was  its  final  and  fit  out- 
come.— And  as  they  chose  not  to  have  God 
in  their  knowledge.  A  deliberate  determina- 
tion not  to  know  God  is  involved  in  the  declara- 
tion. It  is  paralleled  by  Job  21 :  14;  22 :  17 ;  Ps.  14 : 
1 ;  53 : 1.  Comp.  Ps.  2 :  2;  Luke- 19  :  14.— God  gave 
them  over  to  a  reprobate  mind.  A  blame- 
worthy mind,  or  a  worthless  mind.  The  former 
is  the  preferable  translation;  to  a  mind  con- 
demned by  God  and,  in  fact,  also  by  their  owti 
conscience.  For  the  third  time  Paul  declares 
that  God  gave  them  up,  for  the  third  time,  also, 
that  he  gave  them  up,  not  to  an  external  tor- 
ment or  tormentor,  but  to  themselves,  to  follow 
the  bent  of  their  own  deliberate  decision  and 
their  own  conduct  and  evil  desires.  There  is  a 
play  on  the  words  in  the  original  which  can  not 
be  repeated  in  English.  Alford  suggests  it  by 
the  phrase,  "Because  they  reprobated  God,  God 
gave  them  over  to  a  reprobate  mind."  Cony- 
beare,  by  the  phrase,  "As  they  thought  fit  to  cast 
out  the  acknowledgment  of  God,  God  gave  them 
over  to  an  outcast  mind." — To  do  those  things 
which  are  not  fit.  Not  decent,  proper,  moral. 
The  end  of  practical  atheism  is  immorality. — 
Being  filled  with  all  unrighteousness; 
this  is  the  general  term  signifying  departure 
from  right  lines  in  character  and  condition; 
what  follows  is  a  specification  in  which,  says 
Jowett,  the  order  sometimes  follows  associations 
of  soul,  sometimes  of  sense.  No  special  signifi- 
cation attaches  to  the  order,  and  the  description 
is  to  be  read  rather  as  the  outpoured  expression 
of  Paul's  masterful  indignation  at  the  aspect 
presented  of  pagan  society  in  his  day,  than  as  a 
philosophical  statement  in  any  deliberately 
chosen  arraignment  of  the  sins  of  the  human 
race,  or  of  the  ancient  world. — Fornication, 
villainy;  the  more  active  form  of  evil;  gen- 
erally rendered  wickedness  (Lnke  ii  :  39 ;  1  cor.  5:8; 
Eph.  6  :  12). — Covetousness,  maliciousness, 
being  full  of  envy,  murder,  strife,  de- 
ceit, malignity;  ill-nature,  desire  of  evU  to 
others.    Comp.  the  language  here,  fidl  of,  with 


Cii. 


ROMANS. 


99 


boasters,  inventors  ol   evil  things,  disobedient  to  pa- 
rents, 

31  Without  understanding,  covenant  breakers,  with- 
out natural  affection,  implacable,  unmerciful : 


32  Who  knowing  the  judgment  of  God,  that  they 
which  commit  such  Ihinj^s  arc  worthy  ot  deall),  not 
only  do  the  same,  but  have  pleasure  in  them  that  do 
them. 


Matt.  12  :  »4,  35,  45  ;  15  :  18, 10  ;  23  :  25-2S.  It  is 
the  heart /mW  of  these  thmj^s,  as  imaginations  and 
desires,  which  is  abominable  in  the  sight  of  God, 
though  the  outward  life  may  be  correct. — Whis- 
p€>rers,  backbiters,  the  one  are  secret  slan- 
derers, the  01  her  open  calumniators.  Observe 
how  the  crime  of  slander,  so  often  condoned  by 
modem  society,  and  even  by  modem  church 
society,  is  classed  with  lying,  lust,  and  murder 

by  the  sacred  writer  (comp.  1  Cor.  6  :  lO;  2  Cor.  12 :  20 ; 
1  Tim.  5  :  l.-i;    1  Pet.  2  :  l). — Ilateful    tO   God.      Not 

haters  of  (jod,  a  meaning  which  the  word  here 
used  never  has  in  classic  Greek,  and  it  is  used 
here  only  in  the  New  Testament.  "If  any  crime 
was  known  more  than  another  as  '  hated  by  the 
gods,'  it  was  that  of  delatorcx,  abandoned  persons 
who  circumvented  and  ruined  others  by  a  sj-stem 
of  malignant  espionage  and  false  information." — 
(jl(/()*d.)— Insolent,  haughty,  boastful;  the 
three  sins  of  jiride,  the  first  that  of  despising 
others,  the  second  that  of  conceit  with  ourselves, 
the  third  that  of  seeking  others'  praise  by  self- 
l)raise ;  the  first  are  injurious  to  others,  the 
second  are  puffed  in  themselves,  the  third  are 
ostentatiou.s  and  self-laudatorj* ;  the  fir.st  is  the 
selfishness  i>f  pride,  the  second  its  self-conceit, 
the  thir<l  iisvanitj-;  the  first  is  the  sin  of  self- 
love,  the  second  the  sin  of  self-conceit,  the 
I  bird  the  sin  of  self-laudation. — Inventors 
of  evil.  Passed  the  point  at  which  they  yield 
to  the  solicitation  of  wickedness,  and  come  to 
that  in  which  they  invent  new  forms  of  wicked- 
ness. The  licentious  literature  in  our  own  day 
affords  an  illustration  of  this  phase  of  human 
wickedness. — Disobedient  to  parents.  An- 
archy in  the  family  is  one  of  the  sure  precursors 
of  anarchy  in  the  state,  and  one  of  the  most  ter- 
rible symptoms  of  moral  decay  in  the  com- 
munity. We  have  not  to  go  to  Rome  for  illus- 
tration of  it. — W  i  t  h  o  u  t  understanding. 
Moral  degradation  is  incompatible  with  the  high- 
est intelligence.  Conscientious  belief  in  right 
and  wrong  is  essential  to  an  intelligent  under- 
standing of  life,  and  an  intelligent  solution  of  its 
daily  problems. — Covenant  breakers.  Con- 
trast Ps.  15  :  4. — WithonI  natural  affection. 
"  Mothers  who  exposed  their  children,  emperors 
or  satraps  who  put  their  brothers  to  death." — 
{Jowett. )  In  modern  society  parents  also  resign 
the  care  of  their  children  into  other  hands,  that 


they  may  give  themselves  up  to  society  and  sen- 
suous enjoyments. — Unmerciful.  Illustrated 
by  the  gladiatorial  combats  which  became  such 
monstrous  exhibitions  of  cruelty  under  Nero 
(see  Introduction,  ch.  v.) ;  a  crime,  happih',  rare 
in  our  own  time.  There  is  in  these  four  words  a 
rhetorical  force  which  can  not  be  reproduced  in 
English  ;  as  though  they  all  began  with  the  pre- 
fi.K  wi  or  (lis;  without  under xtandinij^  wil/toui  re- 
spect to  their  covenantSy  without  natural  affection., 
without  mercy. — Who  knowing  the  sentence 
of  Clod.  Interpreted  by  the  connection.  The 
apostle  recurs  to  his  starting-point.  The  just 
condemnation  of  the  i)agaiis  was,  that  they  knew 
what  was  right,  and  rli<isc  what  was  wrong. — 
That  they  which  practice  such  things  are 
w^orthy  of  death.  Simply  a  general  expres- 
sion of  the  sense  of  condemnation  universal  in 
the  conscience ;  as  if  one  should  say,  They  who 
do  such  things  are  not  fit  to  live. — Not  only  do 
the  same,  but  have  pleasure  in  them  that 
do  them.  This  is  the  climax  of  moral  degra- 
dation. Many  a  man  will  do  what  he  knows  to 
be  wrong  and  what  he  will  condemn  in  others; 
but  when  he  takes  satisfaction  in  the  deeds  of 
others  which  his  conscience  condemns,  and  from 
the  doing  of  which  he  receives  no  direct  sensual 
gratification,  as  when  he  does  them  himself,  he 
has  reached  the  lowest  conceivable  moral  state. 
See  for  illustration  of  this,  the  story  of  Messalina 
compelling  the  ladies  of  her  court  to  practice 
prostitution.  Introduction,  p.  48.  This  spirit  is 
the  reverse  of  that  spirit  of  love  w-hieh  rejoices 
not  in  iniquity  (i  Cor.  is  :  e).  The  student  may 
profitably  compare  this  eitalogue  of  sins  with 
one  from  Isaiah,  ch.  5  ;  Gal.  5  :  K)-21 ;  1  Tim.  1  : 
9,  10;  2  Tim.  3:3-5;  and  contrast  it  with  1  Cor. 
13 ;  and  Gal.  5  :  22,  23.  In  this  catalogue  the  sin- 
ful action  of  almost  every  known  or  supposed 
faculty  is  included  ; — of  acquisitiveness  :  covet- 
ousness  and  covenant-breaking ;  of  the  appetites 
and  passions  ;  various  forms  of  vice  ;  of  destruc- 
tiveness  and  combativeness  :  murder,  malignity, 
and  strife ;  of  approbativeness':  envy  and  boast- 
fulness  ;  of  secretiveness  :  deceit ;  of  the  tongue: 
backbiting  and  calumniating ;  of  self-esteem  : 
insolence  and  haughtiness ;  of  the  intellect : 
invention  of  evil  things  ;  of  the  natural  affec- 
tions :  disobedience  to  parents,  lack  of  affec- 
tion. 


CHAPTER    II. 

GOD'S  DEALING  WITH  THE  HEATHEN. 


Wherefore  thou  art  without  excuse,  O  man,  whosoever  thou  art  that  judgest :  for  wherein 
thou  judgest  'another,  thou  condemnest  thyself  ;  for  thou  that  judgest  dost  practise  the  same 
things.  -And  we  know  that  the  judgement  of  God  is  according  to  truth  against  them  that 
practise  such  things.  And  reckonest  thou  this,  O  man,  who  judgest  them  that  practise  such 
things,  and  doest  the  same,  that  thou  shalt  escape  the  judgement  of  God  ?  Or  despisest  thou 
the  riches  of  his  goodness  and  forl)earance  and  longsuffering,  not  knowing  that  the  goodness  of 
God  leadeth  thee  to  repentance  ?  but  after  thy  hardness  and  impenitent  heart  treasurest  up  for 
thyself  WTath  in  the  day  of  wrath  and  revelation  of  the  righteous  judgement  of  God  ;  who  will 
render  to  every  man  according  to  his  works  :  to  them  that  by  patience  in  well-doing  seek  for 
glory  and  honour  and  incorruption,  eternal  life  :  but  unto  them  that  are  factious,  and  obey  not 
the  truth,  but  obey  unrighteousness,  shall  be  wrath  and  indignation,  tribulation  and  anguish, 
upon  every  soul  of  man  that  worketh  evil,  of  the  Jew  first,  and  also  of  the  Greek  ;  but  glory 
and  honour  and  peace  t(i  every  man  that  worketh  good,  to  the  Jew  first,  and  also  to  the  Greek  : 
for  there  is  no  respect  of  persons  with  God.  For  as  many  as  have  sinned  without  law  shall  alto 
perish  without  law :  and  as  many  as  have  sinned  under  law  shall  be  judged  by  law  ;  for  not 
the  hearers  of  a  law  are  ^just  l)efore  God,  but  the  doers  of  a  law  shall  be  'justified  :  for  when 
Gientiles  which  ba\e  no  law  do  by  nature  the  things  of  the  law,  these,  having  no  law,  are  a  law 
unto  themselves  ;  in  that  they  shew  the  work  of  the  law  written  in  their  hearts,  their  conscience 
bearing  witness  therewith,  and  their  'thoughts  one  with  another  accusing  or  else  excusing  ihem  ; 
in  the  day  when  God  "shall  judge  the  secrets  of  men,  according  to  my  gospel,  by  Jesus  Christ. 

But  if  thou  bearest  the  name  of  a  Jew,  and  restest  upon  'the  law,  and  gloriest  in  God,  and 
knowest  "his  will,  and  "approvest  the  things  that  are  excellent,  being  instructed  out  of  the  law, 
and  art  confident  that  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them  that  are  in  dark- 
ness, '"a  corrector  of  the  foolish,  a  teacher  of  babes,  ha^■iIlg  in  the  la\v  the  form  of  knowledge 
and  of  the  truth  ;  thou  therefore  that  teachest  another,  teachest  thou  not  thyself  ?  thou  that 
preachest  a  man  should  not  steal,  dost  thou  steal  ?  thou  that  sayest  a  man  should  not  commit 
adultery,  dost  thou  commit  adultery  ?  thou  that  abhorrest  idols,  dost  thou  ''rob  temples  ?  thou 
who  gloriest  in  'the  law,  through  thy  transgression  of  the  law  dishonourest  thou  God?  For 
the  name  of  God  is  blasphemed  among  the  Gentiles  because  of  you,  even  as  it  is  WTitten.  For 
circumcision  indeed  profiteth.  if  thou  be  a  doer  of  the  law  :  but  if  thou  be  a  transgressor  of 
the  law,  thy  circumcision  is  become  uncircumcision.  If  therefore  the  uncircumcision  keep  the 
ordinances  of  the  law,  shall  not  his  uncircumcision  be  reckoned  for  circumcision  ?  and  shall  not 
the  uncircumcision  which  is  by  nature,  if  it  fulfil  the  law,  judge  thee,  who  with  the  letter  and 
circumcision  art  a  transgressor  of  the  law  ?  For  he  is  not  a  Jew,  which  is  one  outwardly  ; 
neither  is  that  circumcision,  which  is  outward  in  the  flesh  :  but  he  is  a  Jew,  which  is  one  in- 
wardly ;  and  circumcision  is  that  of  the  heart,  in  the  spirit,  not  in  the  letter  ;  whose  praise  is 
not  of  men,  but  of  God. 


1  Gr.  the  other. 

2  Many  ancient  au- 
thorities read 
For. 


<  Or,  righteous. 
\      Or,     accounted 
righteous. 


5  Or,  reasonings, 

6  0r,judgeth. 

7  Or,  a  law. 

8  Or,  the  Will. 

'.I  Or.  **provest  the 
things  that  differ. 


10  Or 


I  instructor. 


11  Or,  commit  sac- 


Does  God  deal  with  the  heathen  on  the  principles  of  mercy  or  on  those  of  justice  ? 
That  1  may  make  the  meaning  of  this  question  clear,  I  quote  a  statement  of  the  two  prin- 
ciples from  a  recent  sociological  paper  of  Herbert  Spencer's.  Herbert  Spencer  is  not  a 
theologian  ;  it  is  for  that  reason  I  quote  from  him  ;  because  he  will  not  be  suspected  of 
having  any  theological  bias,  or  of  imparting  for  theological  reasons  a  distinction  which  does 
not  exist.  The  distinction  which  he  applies  to  physical  and  moral  life  is,  however,  evidently 
equally  applicable  to  the  moral  life.     Tlie  italics  are  my  own. 

"It  requires  no  proving  that  the  blind  unfledged  hedge-bird  or  the  young  puppy,  even 
after  it  has  acquired  sight,  would  forthwith  die  if  it  had  to  keep  itself  warm  and  obtain  its 
own  food.  The  gratuitous  parental  aid  must  be  great  in  proportion  as  the  young  one  is  of 
little  worth,  either  to  itself  or  to  others  ;  and  it  may  diminish  as  fast  as  by  increasing 
development  the  young  one  acquires  wealth  first  for  self-sustentation,  and  by  and  by  for 


Ch.  II.]  •  ROMANS.  101 

tile  sustiMiUitioii  of  otluTs.  That  ?.f  to  xay,  dtiritKj  immaturity  benefits  received  clearly  mud  be 
inrerticly  a.s-  the  jtoinr  or  ability  of  the  receiver.  Clearly,  ii'  during  this  hrst  period  ol'  lilV'  licii- 
etits  were  proportioned  to  merits,  or  rewards  to  deserts,  the  species  would  disappear  m  a 
generation.  But  when  the  young  have  come  to  maturity  there  comes  into  play  a  principle 
just  the  reverse  of  that  above  described.  Throughout  the  rest  of  life  each  adult  gets  benejils 
in  proi>ortioii  to  merit — reward  in  i^roportion  to  desert;  merit  and  desert  in  each  case  being 
understood  as  ability  to  fulfill  all  the  ret|uirements  of  life — to  get  food,  to  secure  shelter, 
to  escape  enemies."  On  which  of  these  two  principles  does  (iod  deal  with  the  pagan  world? 
Does  lie  proportion  his  treatment  of  them  to  their  deserts,  is  it  emmgh  to  show  that  he  is 
jii^,  or  does  Vie  proportion  his  benefits  inversely  to  their  deserts,  does  he  treat  them  on  prin- 
ciples of  mercy  ^ 

It  is  not  to  be  doubted  that  theology  in  all  ages  of  the  world  has  either  directly 
asserted  or  (juietly  assumed  that  God  treats  a  part  of  tlie  human  race  on  princijdes  of  mercy 
and  a  part  on  principles  of  justice  ;  that  he  is  a  Father  to  some,  and  a  Judge  or  Moral  Gov- 
ernor to  others.  The  ancient  Jews  believed  that  he  was  merciful  to  the  Jews — his  chosen 
peojjle — and  rigorously  just  to  the  pagans  ;  in  meditBval  Europe  the  Romanist  believed 
that  he  was  merciful  to  the  baptized;  rigorously  just  to  the  unliaptized  ;  in  the  Reformed 
church  Calvinism  assumed,  if  it  did  not  teach,  that  he  was  merciful  to  the  elect,  and  just  to 
the  non-elect  ;  and  still,  even  in  broad  and  catholic  minds,  there  is  a  very  general  impres- 
sion that  his  mercy  is  ctmfined  to  Christend'om,  to  those  nations  to  whom  Christ  has  been 
inade  known,  and  that  he  is  just  to  the  pagans  to  whom  Christ  has  not  been  made  known. 
Every  Christian  instinctively  recognizes  that  for  him  there  would  be  no  hope,  if  he  were 
treated  on  principles  of  justice,  if  he  were  to  get  fnjin  God  "benefit  in  proportion  to  merit, 
reward  in  proportion  to  desert."  But  a  great  many  of  the  current  theological  disctissions 
are  conducted  on  the  assumption  that  it  is  enough  if  God  treat  the  pagan  upon  these  prin- 
ciples ;  that  it  is  enough  to  show  that  God  has  given  the  pagan  a  law  by  writing  it  oti  his 
own  heart,  and  that  he  has  no  merit  or  desert  which  entitles  him  to  claim  a  reward  or  ben- 
efit. The  Christian  is  treated  on  principles  of  mercy  ;  he  receives  Ijenefits  without  merit ; 
but  it  is  supposed  that  the  pagan  is  treated  on  principles  of  justice,  and  can  e.xpect  and  will 
receive  no  benefit,  and  can  not  complain  since  he  has  no  merit.  And  many  if  not  most  t)f 
the  commentators  in  treating  this  passage  seem  to  assume  that  Paul's  object  is  to  justify  the 
ways  of  God  to  man,  by  showing  that  he  can  justly  condemn  the  pagan  who  has  demerit 
and  deserves  condemnation.  Wliether  he  can  condemn  the  pagan  in  accordance  with  prin- 
ciples of  mercy  as  well  as  of  justice,  they  do  not  consider.  An  illustration  of  what  I  mean 
is  afforded  by  the  following  quotation  from  Dr.  Hodge  in  his  commentary  on  this  passage. 
The  italics  are  hi.s.  "  He  (Paul)  is  speaking  (in  ver.  13)  not  of  the  method  of  justificaticm 
for  sinners,  but  of  the  principle  on  which  all  who  are  out  of  Christ  are  to  be  judged.  They 
shall  be  judged  impartially,  according  to  their  works,  and  especially  to  their  knowledge  of 
duty.  On  these  principles  no  flesh  living  can  be  justified  in  the  sight  of  God.  The  only 
way,  as  he  afterward  teaches,  to  escape  their  application,  is  to  confide  in  Christ,  in  virtue 
of  whose  death  God  can  be  just  and  yet  justify  the  ungodly  who  believe  in  him."  Thus  it 
is  assumed  that  the  ])rinciple.s  on  which  God  judges  pagans  and  Christians  are  essentially 
tlifferent  :  the  one  are  judged  according  to  the  law  of  justice — rewards  proportioned  to 
merit  ;  the  other  are  judgeil  according  to  the  princijdes  of  mercy — benefit  adjusted  to 
need. 

To  me  it  seems  clear  that  in  this  and  the  preceding  chapter  Paul  aims  to  show  that  the 
whole  conception  of  God  as  one  who  deals  with  one  portion  of  the  human  race  on  one  prin- 
ciple, and  with  another  portion  of  till-  human  race  on  another  principle — with  the  Jews 


102  E0MAN8.  [Ch.   II. 

according  to  merit,  and  with  the  Gentiles  according  to  needs,  with  those  out  of  Christ 
according  to  justice,  and  with  those  in  Christ  according  to  mercy — is  erroneous.  God  is 
not  the  Father  of  a  portion  of  the  human  race,  and  the  Moral  Governor  of  the  otlier  por- 
tion. He  is  the  Father  of  the  whole  human  race.  The  wliole  human  race  is  in  its  immaturity. 
•  Clearly,  to  apply  the  principle  laid  down  by  Mr.  Herbert  Spencer  above,  in  apparently 
entire  unconsciousness  of  its  moral  and  spiritual  application,  clearly  if  during  tliis  earthly 
life,  this  life  of  childhood  and  immaturity,  Ijenetits  were  proportioned  by  God  to  merits  or 
rewards  to  deserts,  humanity  would  disappear  in  a  generation.  It  could  not  survive  justice. 
But  God  does  not  confer  benefits  and  rewards  in  proportion  to  desert  and  merit ;  neither 
upon  Jew  nor  upon  Gentile  ;  neither  upon  those  in  Christ,  nor  upon  those  out  of  Christ. 
Justifying  men  is  not  judging  them  justly  ;  it  is  not  judging  them  at  all.  It  is  rightening 
them  ;  it  is  conferring  benefits  upon  them  in  the  spiritual  realm  ;  it  is  bringing  them  into 
fellowship  with  God,  and  making  them  participators  of  iiis  righteousness.  And  this  God 
does  alike  for  Jew  and  Gentile,  for  baptized  and  non-baptized,  for  elect  and  non-elect,  for 
those  in  Christ  and  those  out  of  Christ  ;  inversely  as  the  power  or  merit  of  the  receiver. 
He  blesses  men  according  to  their  needs,  not  according  to  their  merits  ;  according  to  their 
desires,  aspirations,  purposes,  not  according  to  their  achievements.  He  deals  not  only  with 
all  individuals  in  any  one  class,  as  the  Jews  believed,  but  also  with  all  classes  of  men,  on 
the  same  principles,  and  those  the  principles  of  mercy,  not  the  principles  of  justice.  This 
is  the  burden  of  Paul's  argument  in  this  passage,  which,  more  clearly  than  any  other  in  the 
Bible,  indicates  the  principles  of  God's  dealing  with  the  pagan  world.  Its  significance,  if 
it  be  given  its  natural  and  plain  meaning,  is  free  from  ambiguity.  All  the  difficulties 
which  have  arisen  in  its  interpretation  grow  out  of  the  assumption  that  justify  is  a  forensic 
term,  that  it  signifies  judging  and  acquitting,  and  out  of  the  endeavor  to  harmonize  this 
passage  with  that  assumption.  It  is  but  one  of  the  many  entanglements  and  perplexities 
which  have  grown  out  of  that  one  radical,  and,  as  I  believe,  erroneous  conception.  These 
difficulties  being  for  tlie  moment  laid  aside,  the  passage  is  not  difficult  of  interpretation. 
God  is  no  respecter  of  persons.  He  knows  nf)  difference  between  Jew  and  Gentile,  that  is, 
between  men  of  different  race,  nationality,  and  religious  belief  and  worship, — for  this  last  was 
the  most  fundamental  and  characteristic  difference  between  the  Jew  and  the  Greek.  It  is 
not  according  to  these  considerations  that  God  will  render  to  every  man.  Man  is  not 
measured  by  his  birth  and  circumstances,  nor  by  his  religious  opinions  and  liturgical  prac- 
tices. If  by  patient  continuance  in  well-doing  he  seeks  for  glory  and  honor  and  incorrup- 
tion,  God  will  answer  the  aspirations  so  interpreted,  that  is  interpreted  not  by  words,  but 
by  deeds,  and  by  deeds  patiently  continued  and  made  a  life  practice  ;  and  will  give  him 
eternal  life.  If,  on  the  other  hand,  he  is  self-seeking,  and  holds  back  the  truth  in  unright- 
eou.sness,  and  is  not  obedient  to  his  conscience,  but  is  obedient  to  his  unrighteous  impulses, 
to  him  God  will  render  wrath  and  indignation,  tribulation  and  anguish.  This  is  the  natural 
interpretation  of  the  passage,  that  which  lies  upon  its  surface,  and  is  in  exact  accordance 
with,  and  is  at  once  an  interpretation  of  and  is  interpreted  by  what  has  gone  before, 
namely,  that  the  wrath  of  God  is  manifested  against  men  not  for  their  ignorance  of  truth, 
but  for  their  disregard  of  and  disobedience  to  it'  Moreover,  it  is  in  accordance  with  the 
teaching  of  tlie  N.  T.  elsewhere  which  impliedly  if  not  directly  recognizes  pagans  as  heirs 
of  eternal  life  ;  as  in  Christ's  declaration"  that  men  shall  come  from  all  quarters  of  the  globe, 
and  enter  into  the  kingdom  of  God  ;  and  in  Peter's  statement  to  Cornelius,  "  I  perceive 
that  God  is  no  respecter  of  persons,  but  in  every  nation  he  that  feareth   him  and  worketh 

1  Oh.  1  :  18,  21.  2  Matt.  S  :  11  ;  Luke  13  :  29,  30. 


Ch.   II.  j  ROMANS.  103 

righteousness  is  accepted  witli  him."'  It  accords  cijually  with  the  condition  (if  Eternal 
Life  hiid  down  by  the  O.  T.  prophets,  a.s  in  Isaiah's  (Unlaration  of  the  Gospel  of  God's  for- 
giveness, "  Let  the  wicked  forsake  his  way  and  the  unrighteous  man  his  thoughts,  and  k-t 
him  return  unto  the  Lord,  for  he  will  have  mercy  upon  him,  and  unto  our  God,  for  he  will 
abundantly  pardon.  '■  I  believe,  then,  what  Paul  declares  here  to  be  in  accordance  with  the 
teaching  of  Scripture  everywhere,  and  to  be  clear  and  explicit,  this,  namely,  that  God  will 
render  to  all  men  on  the  sjxme  principles,  whether  Jew  or  Greek,  whether  Christian  or 
pagiin  ;  that  in  rendering  to  tliem  he  will  be  governed  not  ])y  what  they  have  done,  but  by 
wliat  they  have  desired  and  aimed  to  do  ;  by  their  aspirations  and  purposes  rather  than  by 
their  achievements;  that  to  those  who  have  honestly  sought  for  glory  and  honor  and  incor- 
ruption,  not  by  rites  and  ceremonies,  but  by  patient  ol)edience  to  the  law  of  rigliteousness 
as  revealed  to  them,  whether  by  conscience  or  by  God's  word,  he  will  give  eternal  life  ;  to 
those  who  have  contended  against  the  grace  of  God,  and  have  di.sobeyed  the  truth  and 
obeyed  unrighteousness,  he  will  give  wrath  and  anger,  tribulation  and  anguish,  by  giving 
them  over  to  themselves,  to  their  own  reprobate  minds,  evil  desires,  and  wicked  ways. 

Does  any  one  ask.  How  then  is  the  Christian  any  better  off  than  tlie  ])agan  ?  In  doing 
this  he  anticipates  the  question  whicli  Paul  in  the  beginning  of  the  next  chapter  answers  : 
"  What  advantage  then  hath  the  Jew  I  Much  every  way  ;  chiefly  becau.se  that  to  them 
were  committed  the  oracles  of  God."  Christianity,  whether  given  to  the  Jew  by  prophecy 
or  to  the  Cliristian  by  history,  is  an  added  privilege,  an  increased  opportunity,  a  clearer 
light,  a  fuller  revelation  of  that  mercy  and  love  of  God  whose  riches  of  goodness,  and  for- 
bearance, and  long-sufl^ering  .should  lead  to  repentance.  Christ  came  not  to  add  a  new  con- 
dition to  salvation,  so  that  whereas  before  it  was  granted  to  repentance  from  sin  and  faith 
in  God,  but  now  faith  in  Chri.st  is  added  as  a  further  condition  ;  lie  came  to  open  a  way  to 
God,  to  reveal  him  to  mankind,  and  to  make  the  exercise  of  both  repentance  and  faith 
easier.  The  grace  of  God  is  afforded  through  Christ ;  but  it  is  not  limited  to  those  that 
have  a  knowledge  of  Christ,  or  an  understanding  either  of  his  Person  or  his  Mi.ssion  or 
Work.  To  every  man,  whether  Jew  or  Gentile,  whether  Christian  or  pagan,  who  by  patient 
continuance  in  well-doing  seeks  for  glory  and  honor  and  incorruption,  he  will  give  eternal 
life  ;  for  he  gives  to  all  men,  not  according  to  their  ability,  knowledge,  or  power,  not 
according  to  their  merit  or  desert,  but  according  to  their  need,  their  aspiration,  their 
desire,  their  purpose,  their  readiness  to  receive  his  gifts,  who  walk  in  his  way,  and  obey  his 
law  of  love.  "  For  every  one  that  asketh  receiveth,  and  he  that  seeketh,  tindeth,  and  to 
him  that  knocketh  it  shall  be  opened." 


»  Acts  10  :  34,  35. 


104 


EOMANS. 


[Cii.   11. 


CHAPTER     II. 

THEREFORE  thou  art  inexcusable,  O  man,  who- 
soever Ukiu  art  that  judgest :  for  wherein  *  thou 
judgest  another,  tiiou  condemnest  thyself;  for  thou 
that  judgest  doest  the  same  things. 


2  But  we  are  sure  that  the  judgment  o(  God  is  ac- 
cording to  truth,  against  them  which  commit  such 
things. 

3  And  thinkest  thou  this,  O  man,  that  judgest  them 
which  do  such  things,  and  doest  the  same,  that  thou 
shalt  escape  the  judgment  of  God  ? 


a  2  Sam.  12  :  6,  7. 


CH.  2.  OUR  .IDDGMENT  OF  OTHERS  COMDEMKS  OUR- 
SKLVES.— God  treasttees  up  goodness  ;  man  tbeas- 
xrRE3  UP  ■wTtATH. — The  standard  or  divine  judg- 
ment :  God  adjudges  to  us  what  we  seek.— 
Conduct  and  character,  not  creed  and  ceremo- 

NIAX,  ARE     THE     TESTS     AT     God'S    JUDGMENT-BAR.— 

Self-excusing  is  self-accusing. — Neither  know- 
ing THE  TRUTH,  NOB  TEACHING  THE  TRUTH,  BUT 
DOING  THE  TRUTH  IS  RIGHTEOUSNESS. — RITUALISM 
WITHOUT  RIGHTEOUSNESS  AND  RIGHTEOUSNESS  WITH- 
OUT RITUALISM  CONTRASTED. — THE  LETTER  KILL- 
ETH  ;   THE   SPIRIT  MAKETH  ALIVE. 

The  Apostle,  in  the  sweep  and  current  of  his 
condemnation,  thus  far  has  carried  all  his  readers 
with  him  ;  his  Jewish  readers,  for  his  condemna- 
tion of  pagan  vices  would  appeal  not  merely  to 
the  Jewish  conscience,  but  also  to  Jewish  preju- 
dice ;  to  his  pagan  readers,  because  the  sins  in 
paganism  which  he  condemns  are  equally  con- 
demned, though  not  with  a  spiritual  indignation 
at  all  equal  to  that  of  the  Apostle,  by  the  best 
writers  among  the  Greeks  and  the  Romans. 
Whatever  excuses  the  practicers  of  the  immoral- 
ities described  might  attempt  to  make,  the 
Christian  believers,  to  whom  this  letter  is  ad- 
dressed, would  agree  heartily  with  Paul  that  all 
who  do  such  things  arc  without  excuse.  Having 
thus  secured  their  co-operating  conscience,  he 
suddenly  turns  it  upon  themselves  with  the 
opening  sentence  of  this  chapter,  a  character- 
istic of  the  surprises  which  Paul  ever  has  in 
store  for  his  readers,  the  effect  of  which  is  lost 
on  us  by  our  familiarity  with  his  writings.  He 
has,  in  the  preceding  chapter,  kindled  the  con- 
science of  his  readers ;  he  now  turns  its  full 
blaze  upon  themselves. 

1-4.  Therefore  thou  art  inexcusable,  O 
man,  Avhosoever  thou  art,  that  judgest. 
This  is  addressed  not  to  the  Jews  alone,  but 
equally  to  every  one  who  judges  his  neighbor ; 
a  Jewish,  but  by  no  means  an  exclusively  Jewish 
habit.  He  that  judges  his  neighbor  condemns  him- 
self. Thus  Paul  here  gives  a  spiritual  interpre- 
tation to  the  declaration  of  Christ.  "With  what 
judgment  ye  judge,  ye  shall  be  judged"  (Matt. 
7  :  2).  The  spirituality  and  individuality  of  its 
application  is  well  indicated  by  Jowett;  "Hy- 
pocrisy is  almost  always  unconscious  ;  it  draws 
the  veil  over  its  own  evil  deeds,  whUe  it  con- 
demns those  of  others,  not  intentionally,  but  be- 
cause human  nature  is  strangely  gifted  with  the 
power  of  deceiving  itself.  It  is  popularly  de- 
scribed as  '  pretending  to  be  one  thing,  and  doing. 


thinking,  or  feeling  another ; '  in  fact,  it  is  very 
different.  Nobody  leads  this  sort  of  divided  ex- 
istence. A  man  does  wrong,  but  he  fori;ets  it 
again ;  he  sees  the  same  fault  in  another,  and 
condemns  it ;  but  no  arrow  of  conscience  reaches 
him,  no  law  of  association  suggests  to  him  that 
he  has  sinned  too."  Of  this  truth,  the  story  of 
Nathan  and  David  affords  a  striking  illustration 
(2  Sam.  12  :  1-oj.  This  bolt  of  the  Apostle  is  forged 
to  reach  the  conscience  thus  condemning  its 
neighbor  and  blind  to  itself ;  and  we  wholly  miss 
its  real  significance  if  we  turn  it  only  against  the 
Jew  and  not  also  against  ourselves. — And  Ave 
know  that  the  judgment  of  God  is  ac- 
cording to  truth.  We  know  this,  firstly, 
because  our  instinctive  moral  judgment  assures 
us  that  God  can  be  no  other  than  an  equitable 
judge,  judging  according  to  truth  ;  and,  second'.}', 
because  this  is  clearly  and  repeatedly  declared  of 
him  in  the  O.  T.,  see  verso  11  and  references 
there. — And  reckonest  thou  this,  O  man. 
In  his  characteristic,  dramatic  method,  Paul 
argues  with  an  imaginary  opponent  who  stands 
before  him,  and  whose  unexpressed  objections 
or  most  secret  thoughts,  he  either  answers  or 
expresses,  in  some  cases  allowing  the  mere  ex- 
pression to  convey  the  answer.  Such  is  the  case 
here.  All  willful,  deliberate  sin  is  based  upon 
either  a  secret,  unexpressed,  half-conscious  ex- 
pectation of  escaping  divine  judgment,  or  else 
upon  a  mere  reckless  and  careless  contempt  of 
(Jod  and  his  law.  The  first  fallacy  has  only  to 
be  stated  and  so  brought  out  into  consciousness 
in  order  to  be  condemned  by  him  who  entertains 
and  has  lulled  himself  to  security  by  it.  "Do 
you  expect  to  escape  the  judgment  of  God?  Do 
you  despise  the  riches  of  his  goodness  and  for- 
bearance and  long-suifering? "  The  conscience 
in  neither  case  makes  any  response ;  it  is  speech- 
less. And  Paul  presses  here  the  individual 
responsibility,  not  upon  the  Jew,  but  upon 
"everyone  that  judgeth."  For  illustration  of 
such  despising  of  the  goodness  and  forbearance 
and  long-suffering  of  God,  see  Acts  17  :  32 ;  and 
2  Pet.  3  :  3-7.  Goodness,  forbearance,  and  long- 
suffering  are  not  merely  used  as  a  rhetorical 
i  multiplication  of  words  to  add  force  to  the  sen- 
tence. The  N.  T.  rarely,  if  ever,  uses  words  in 
this  way.  Goodness  is  the  service  which  God 
renders  to  man  ;  forbearance  is  the  holding  one's 
i  self  back,  as  a  general  holds  back  his  forces  be- 
fore assault  during  a  truce,  pending  negotiations 


('11.  II.] 


KOMANS. 


105 


4  (ir  (lespisest  thou  the  riches''  of  his  tjoodness  and 
forbearanct"'  and  iDiifTsufferinp;  ;"'  not  knowing  that 
Ihc  K<J<Jdness  of  God  Icadclh  '  tliee  to  repentance  ? 

5  But,  after  thy  hardness  and  impenitent  heart, 
treasurest'  up  unto  thyself  wrath,  against  the  day  of 


b  ch.  9  :  23 c  Isa.  Kt  :  7,  etc d  Jonah  i  :  2. 


wrath,  and  revelation «  of  the   righteous  judgment  of 
God  ; 

6  Vvho''  will  render  to  every  man  according  to  his 
deeds : 


.g  Eccles.  12  ;  H. . .  .h  Prov.  24  :  12  ;  Matt.  16  :  27  : 


of  peace  ;  longsnfferivg  is  literaUy  long-minded- 
ness,  slow  to  anger,  passion,  or  excitement  of 
any  kind.  Comp.  Ps.  lO:*  :  S. — Not  knowing. 
Not  merely  not  eoiisidering,  but  not  kumrmg,  not 
taking  cognizance  of  the  fact.  They  that  glorify 
not  God  neither  are  thankful,  (>h.  \  -.  •2\)  do  not 
lalve  into  their  minds  the  fact  tliat  the  object  of 
the  goodness  by  whicli  they  are  .surrounded  is  to 
lead  them  to  rcpiutance.  Their  opi)ortunity  for 
knowledge  is  not  here  in  question;  they  do  not 
know,  because,  to  use  a  colloquial  phrase,  "it 
never  enters  their  head." — That  the  goodness 
of  God  is  leading  thoe  to  repentance. 
"Thi.s  is  its  uitcnt  and  legitimate  course  which 
thy  blindness  will  prostitute."     (A/ford.) 

5,  G.  Bnt  ill  accordance  with  thy  hard- 
ness and  impenitent  Jieart.  Ilanlness  sig- 
nifies resistance  to  divine,  gracious  influence ; 
i)uj)C/iitcncc,  persistence  in  evil. — Treasurest 
up  for  thyself  wrath.  This  wrath  is  the 
wrath  of  God  "against  all  ungodliness  and  un- 
riiihteousness  of  men  who  hold  back  the  truth 

in  unrighteousness"    (ch.  l  :  is.      Ccmp.  Col  3  :  C;    Rev. 

t. :  ir,).  This  wrath  the  sinner  is  represented  as 
himself  treasuring  up,  by  his  resistance  to  all  the 
gracious  influences  which  God  by  his  goodness, 
forbearance,  and  long-suffering  brings  to  bear 
upon  him,  and  by  his  persistence  in  the  ways  of 
unrighteousness.  Men  o;i  earth  are  laying  up 
for  tlieinselves  treasures  of  love  and  treasures  of 
wrath  ;  treasures  in  heaven  and  treasures  in  hell. 
.\nd  this  treasuring  uj)  of  wrath  is  in  accordance 
with  and  in  proportion  to  the  resistance  to  God's 
grace,  and  the  power  of  self-will  put  forth  in 
persistence  in  sinful  life  (comp.  vcr.  I'j). — In  the 
day  of  wrath  and  revealing  of  the  right- 
eous judgment  of  (.od.  This  righteous  judg- 
ment of  God  is  not  yet  revealed  because  of  his 
forbearance  and  long-suffering.  Comp.  Matt. 
•J(;  :  :3()-41 ;  2  Pet.  8  :  !)  11.  The  righteous  judg- 
ment of  God  is  the  judgment  according  to  truth 
(vir.  •- 1,  of  a  God  who  is  no  respecter  of  persons, 
but  will  treat  all  alike  (ver.  n). — AVho  will  ren- 
der to  every  man  according  to  his 
works.  Quoted  from  Prov.  24  :  12.  The  lan- 
guaire  here,  and  in  the  Septuagint  version  there, 
is  nearly  identical.  That  the  judgment  of  God 
is  according  to  the  works  is  the  doctrine  of  both 
the  O.  T.  and  the  N.  T.  See,  for  example.  Job 
St  :  11 ;  Ps.  02  :  12  ;  Prov.  12  :  U  ;  Eccl.  12  :  14 ; 
Jer.  17  :  10 ;  Ezek.  7:3;  18  :  30  ;  Matt.  7  :  23 ; 
12  :  3fi,  37  ;     13  :  41 ;    25  :  31-46 ;     1  Cor.  3  :  13 ; 


2  Cor.  5  :  10 ;  Gal.  6  :  7,  8 ;  Ephes.  0:8;  Col.  3  : 
25;  1  Pet.  1  :  17.  In  the  light  of  these  and  kin- 
dred passages  it  is  impossible  for  the  impartial 
student  of  God"s  word  to  doubt  that  God  judges 
men  impartially  according  to  their  works,  or 
deeds,  or  fruit,  or  lives,  all  of  which  words  are 
nearlj'  synonymous.  He  will  neither  treat  the 
innocent  as  though  they  were  guilty,  nor  the 
guilty  as  though  they  were  innocent.  "He  will 
by  no  means  dear  the  guilty"  (Exod.  ?a  :  7)  is  a 
declaration  by  no  means  of  his  method  of  admin- 
istration in  O.  T.  times,  but  of  his  eternal  nature. 
It  is  the  very  object  of  Paul  in  his  argument  here 
to  enforce  this  truth  as  an  eternal  truth.  Com- 
mentators have  found  a  difficulty  in  reconciling 
Paul's  declaration  that  God  would  render  to 
every  man  according  to  his  works  with  his  decla- 
ration in  ch.  3  :  20,  "by  the  works  of  the  law 
shall  no  flesh  be  justified  in  his  sight."  I  believe 
that  this  is  only  one  of  the  innumerable  contra- 
dictions and  perplexities  which  have  grown  out 
of  the  groundless  and  erroneous  assumption  that 
justify  is  a  forensic  term,  and  that  by  the  word 
justified  Paul  means  acquitted,  or  treated  as  in- 
nocent. This  makes  Paul  say  in  one  sentence 
that  by  the  deeds  of  the  law  men  are  judged, 
and  in  another,  that  by  the  deeds  of  the  law  they 
can  not  be  acquitted  ;  it  further  requires  that  the 
interpreter  should  make  Paul  teach  that  God 
judges  the  heathen  by  one  standard,  namely,  by 
his  works,  and  the  Christian  by  another  stand- 
ard, namely,  by  his  faith  ;  while  the  stress  of 
Paul's  argument  rests  in  the  fundamental  truth 
that  God  judges  all  men  by  the  same  standard, 
and  in  the  same  manner;  and  finally  it  requires 
us  to  believe  that  Paul  teaches  tiiat  God  judges 
men  not  according  to  the  reality,  but  according 
to  a  legal  fiction,  by  imputing  to  man  Christ's 
righteousness,  and  to  Christ  man's  transgressions; 
whereas  the  fundamental  teaching  of  his  whole 
argument  is,  that  God's  judgment  is  according 
to  truth.  Acquittal  is  one  thing,  justification  or 
rightening  is  another,  (iod  will  by  no  means 
clear  or  acquit  the  guilty,  but  he  will  righten 
them  ;  he  judges  them  according  to  their  w'orks, 
but  he  helps,  i)ardous,  saves,  redeems,  delivers 
them  according  to  their  faith.  He  can  not  indeed 
ju>tify  until  he  has  condemned  ;  for  he  can  not  be- 
gin to  set  right  until  he  discovers  and  recognizes 
that  the  soul  is  wrong;  nor  can  the  soul  be  set 
right  till  it  has  discovered  and  recognized  that  it 
is  wrong.    When  Christ  said  to  the  woman  that 


106 


ROMANS. 


[Ch.   II. 


7  To  them  who,  by  patient  continuance  in  well  doing, 
seek  for  glory  and  honour  and  immortality,  eternal 
Jife: 

8  But  unto  them  that  are  contentious,'  and  doJ  not 
obey  the  truth,  but  obey  unrighteousness,  indignation 
and  wrath, 


9  Tribulation  and  anguish,  upon  every  soul  of  man 
that  doeth  evil,  of  the  Jew  first,  and  also  of  the  Gen- 
tile; 

10  But  glory,*  honour,  and  peace,  to  every  man  that 
worketh  good,  to  the  Jew  first,  and  also  to  the  Gentile  : 

r' there  is  no  resp« 


For' 


I  respect  of  persons  with  God. 


i  1  Tim.  6  :  3,  4 ...  .j  2  Thess.  1  : 


.1  Deut.  10  :  17  ;    2  Chron.  19  : 


Gal.  6  :  7,  8  ;    1  Pet.   1  :  17. 


was  a  sinner,  "Thy  sins  are  forgiven,"  he  con- 
demned her  life  in  the  very  sentence  in  which  he 
lifted  off  the  sin  from  her.  He  pronounced  her 
a  sinner  as  a  means  of  releasing  her  from  sin. 
Putting  Paul's  declaration  here  and  in  ch.  3  : 
20-26  together,  we  have  this  teaching.  God  will 
judge  every  man  according  to  his  works,  but  he 
will  help  every  man  to  righteousness  according 
to  his  faith.  Paul's  argument  here  is  almost  ex- 
actly parallel  to  that  of  Christ  in  the  Sermon  on 
the  Mount,  where  he  first  impresses  the  truth, 
"Except  your  righteousness  exceed  the  right- 
eousness of  the  Scribes  and  Pharisees  ye  shall  in 
no  case  enter  into  the  kingdom  of  heaven,"  and 
this  being  asserted  and  emphasized,  he  goes  on 
to  declare  how  this  righteousness  is  to  be  at- 
tained, namely,  "Ask  and  it  shall  be  given  you  ; 
seek  and  ye  shall  find ;  knock  and  it  shall  be 
opened  unto  you." 

T-11.  To  them  that  by  patient  contin- 
uance in  well-doing.  In  contrast  with  those 
tliat  seek  divine  approval  by  rites  and  ceremo- 
nies. The  only  method  of  seeking  which  the 
Scriptures  recognize  as  legitimate  is  the  method 
of  practical  obedience  as  written  in  the  con- 
science and  intei-preted  by  God's  word.  Comp. 
Isaiah  1  :  16,  17 ;  Matt.  7  :  21-23 ;  Luke  3  : 8-14.— 
Glory  and  honor  and  incorruption.  Glory 
is  the  glory  of  the  divine  image,  the  glory  of  the 
children  of  God,  the  glory  of  whicli  all  men  have 
come  short,  and  of  which  they  are  conscious  they 
have  come  short.  This  is  the  only  glory  which 
Paul  recognizes  in  or  belonging  to  man,  the 
glorv  of  a  divine  manhood,  of  character.  See 
ch.  3  :  23  ;  5  :  2 ;  8  :  21 ;  1  Cor.  11  :  7 ;  2  Cor.  3  : 
18.      Honor,  either  from  God   or  man,  or  both 

(ch.  12:17;  2  Cor.  8  :  21  ;  13  :  7  ;  Phil.  4  :  8,  Rev.  Vers.),  Is  rec- 
ognized by  the  Apostle  as  a  worthy  aim  of  the 
child  of  God.  Incorruption  may  mean  immor- 
tality, but  it  is  better  to  take  it,  with  a  wider 
significance,  to  mean  freedom  from  all  that  is 
corrupt  and  corrupting. — Eternal  life.  This 
life  which  is  in  God's  Son,  and  is  in  us  when  we 
liecome  sons  of  God,  God  hath  already  given  to 
those  that  are  his ;  it  reaches  forward  into  the 
endless  future ;  but  it  is  not  merely  life  in  the 
future  ;  it  is  spiritual  life  ;  life  in  our  God.     (see 

ch.  .5  :  21  ;     6  :  23  ;     Ephes.  2:6;     1  Tim.  6:12;     1  John  3:2; 

:. :  II,  1.3, 20.) — But  to  them  that  are  conten- 
tious.— Eather  greedy,  self-seeking.  The  word 
"has  a  twofold  ethical  signification  of  (1)  merce- 
mary  greed,  and  (2)  desire  of  intrigue." — {Meyer.) 


— And  obey  not  the  truth.  This  phrase  is 
equivalent  to  and  interpreted  by  ch.  1  :  18,  who 
hold  back  the  truth  in  unrighteousness. — But 
obey  unrighteousness.  Their  own  unright- 
eous impulses ;  and  through  them  Satan.  They 
are  accordingly  described  by  Christ  as  the  chil- 
dren of  the  devil,  and  by  Paul  as  servants  of  sin 
(John  8:  44;  ch.  6 :  17).  Are  there  then  laws  of 
unrighteousness  ?  No.  It  is  lawless  ;  he  wlio  is 
obedient  to  it  is  like  a  community  obedient  to  a 
mob. — Wrath  and  indignation,  tribula- 
tion and  anguish.  This  is  interpreted  by  the 
preceding  chapter.  God  is  here  said  to  render 
(«.-ru()v()(ni(()  wrath  and  anger,  tribulation  ar»d  an- 
guish ;  there  he  is  said  to  give  over  {nuqudtdiMui) 
the  person  to  uncleanness,  dishonor,  lusts,  a 
reprol»ate  mind.  Tliis  is  the  wrath,  and  indigna- 
tion, and  tribulation,  and  anguish  which  is  ren- 
dered to  every  man  whose  life  flows  from  self- 
seeking,  and  who  obeys  unrighteousness  and 
becomes  the  servant  of  sin.  Death  and  life  are 
both  present  conditions ;  they  both  reach  out 
with  indefinite  and  inconceivable  consequences 
into  the  future. — Upon  every  soul  that 
worketh  evil.  Not  to  every  man  that  has 
ever  sinned ;  however  true  it  may  be  that  every 
sin  merits  the  divine  condemnation,  that  is  not 
the  Apostle's  teaching  here.  It  is  that  the  con- 
demnation comes  upon  every  man  that  gives 
himself  over  to  sin,  to  work  out  evU,  as  hinted  at 
here  in  the  words  self-seeking  and  obedience  to  un- 
righteousness, and  as  more  fully  described  in  ch. 
1  :  2i)-32.  There  is  a  difference  between  the  two 
Greek  words  rendered  work  in  this  verse.  He 
that  ivorketh  evil  {xunoyd'^oiiui)  is  recognized  as 
accomplishing  the  evil,  while  he  who  vorketh 
good  {(oyu'^Duui)  is  recognized  as  simply  aiming 
to  accomplish  the  good  ;  working  for  it ;  whether 
with  result  or  not  is  not  indicated  (see  3Ieyer). — 
For  there  is  no  respect  of  persons  with 
God.  The  expression  is  borrowed  from  the 
Hebrew.  See  Job  13  :  10 ;  Ps.  82  :  2.  Comp. 
Luke  20  :  21 ;  Gal.  2:6.  "It  was  one  of  the  first 
ideas  the  Israelite  had  of  God  that  he  was  no 
respecter  of  persons.  Deut.  10  :  17 ;  2  Chron. 
19  :  7 ;  Job  31  :  19.  But  this  disregard  of  per- 
sons was  only  in  his  dealings  with  individuals  of 
the  chosen  peojile.  St.  Paul  used  the  expression 
in  the  wider  sense  of  not  making  a  difference  of 
jiersons  between  Jew  and  Gentile,  circumcised 
or  unclrcumcised,  bond  or  free,  just  as  he 
adapted  the  words  'there  is  one  God'  to  the 


Cii.   11.] 


ROMANS. 


12  Kor  as  many  as  have  sinned  without  law,  shall 
also  perish  without  law :  and  as  many  as  have  sinned 
in  the  law,  shall  be  judged  by  the  law  ; 

I J  (For'"  not  the  nearers  of  the  law  are  just  before 
God,  but  the  doers  of  the  law  sliall  be  justified. 

14  For  when  the  Gentiles,  which  have  not  the  law. 


ik)  by  nature  the  things  contained  in  the  law,  these, 
having  not  the  law,  are  a  law"  unto  themselves  : 

15  VVhicli  shew  the  work  of  the  law  written  in  their 
hearts,  their  conscience  also  bearing  witness,  and  i/ieir 
thoughts  the  mean  while  accusing,  or  else  excusing, 
one  another  ;) 


James  I  :  T2,  95  . 


meaning  of  God,  one  and  the  same  to  all  man- 
kind, in  eh.  3  :  30,  and  elsewhere.  Nothing 
could  be  less  like  the  spirit  of  his  countrymen 
than  this  sense  of  the  universal  justice  of  God." 
— {Jowett.)  This  widening  application  of  O.  T. 
teaching  is  a  characteristic  of  Paul's  writing,  and 
the  key  to  many  of  tlie  otherwise  enigmatical 
passages  in  his  epi>tles. 

12- IG.  For  as  many  as  have  .sinned  ivith- 
out  law.  That  is,  have  given  themselves  over 
to  sin,  as  described  in  the  preceding  cliapter, 
not  having  had  a  written  revelation  of  divine 
law. — Shall  also  perish  without  law.  Lit- 
erally, dextroij  theinxcli'ca.  This  self-destruction 
or  perishing  is  that  described  in  the  preceding 
chapter. — And  as  many  as  have  sinned  un- 
der the  law.  While  in  possession  of  the  law. — 
Shall  be  juda;ed  by  means  of  law.  There 
is  a  significance  in  the  variation  of  the  form  of 
the  two  renderings.  Those  without  law  destroy 
themselves  because  they  violate  the  law  written 
in  their  own  consciences ;  those  having  the  law 
are  judged  by  the  law  whicli  they  have  had  and 
have  violated.  Observe  that  thej"  are  judged  not 
6y,  but  by  means  of  law  ;  hij  (ix)  God,  bij  means  of 
(Jdi)  law. — For  not  the  hearers  of  law  are 
righteous  before  God,  but  the  doers  of 
law  shall  be  righteous.  Yet,  presently, 
Paul  declares  that  by  the  works  of  the  law  sliall 
no  flesh  be  righteous  in  his  siglit  (d..  z  -.  no).  The 
explanation  is  to  be  found  in  the  fact  that  Paul  is 
here  speaking  to  Jews  as  Jews,  and  taking  them 
on  their  own  ground.  It  is  as  if  he  said,  The 
possession  of  the  law  does  not  make  you  right- 
eous UTiless  you  obey  it.  This  subtle  notion  that, 
somehow,  the  mere  possession  of  a  iirivilege 
makes  the  possessor  worthy  must  first  be  cleared 
out  of  the  way,  before  the  Apostle  can  go  on  and 
show  that  even  obedience  to  that  law  does  not 
avail  to  transform  character,  or  win  standiuii:  he- 
lore  God. — For  when  pagans,  not  having 
law.  Not  merely  not  having  tlie  Mosaic  law, 
but  not  possessing  any  revealed  law,  any  statutary 
standard  of  right  atid  wrong. — l>o  by  nature 
the  things  of  the  law.  Beware  of  reading 
this— If  the  Gentiles  should  do  the  things  of  the 
law  ;  this  is  not  what  Paul  says.  He  recognizes 
that  pagans  may  and  son  etimes  do  from  natural 
impulses  obey  the  requirements  of  the  law. 
Cornelius  is  an  illustration  (acu  lo  :  i,  -2).  Nor  is 
the  moral  law.  Thou  shalt  not  kill,  steal,  commit 
adultery,  etc.,  meant,  as  distinguished  from  the 


law  of  reverence  and  obedience  toward  God. 
Nor  does  Paul  speak  of  a  complete  and  perfect 
obedience  to  the  law,  such  as  would  make  the 
individual  free  from  all  need  of  pardon.  The 
obedience  to  the  law  here  meant  is  precisely  that 
described  in  verses  6  and  7 ;  and  the  passage 
here  is  parallel  to  and  interpreted  by  it.  Deeds 
of  virtue  are  performed  by  pagans ;  they  are  ia 
so  far  meritorious  hi  God's  sight ;  and  they  bear 
witness  that  he  who  performs  them  has  a  law 
written  in  his  own  nalure  to  which  he  yields  obe- 
dience.— These,  not  having  law,  are  a  law 
to  themselves.  The  written  law  of  God  is  hut 
a  revealing  to  man  of  that  law  before  written  in 
his  own  nature.  If  it  were  not  so,  that  law 
would  have  no  moral  significance  to  him,  and  no 
more  hold  ujion  him  than  it  has  upon  the  brutes. 
— Who  shew  the  work  of  the  law  Avrit- 
ten  in  their  hearts.  A  parallel  to  the 
writing  on  the  tables  of  stone  ;  that  has  perished, 
this  abides  eternally.  This  verse  does  not  repeat 
the  argument  of  the  preceding.  It.  addresses  a 
new  one.  The  heathen  attest  that  they  also  have 
a  law,  first  by  doing  its  works,  second  by  ac- 
cusing or  else  excusing  each  other ;  hut  this  they 
could  not  do,  if  they  did  not  recognize  a  hiw,  a 
rule,  a  standard  by  which  to  accuse  or  excuse. — 
Their  conscience  bearing  witness  there- 
with. The  evidence  of  such  a  law  written  in 
the  hearts  is  to  be  found  in  the  universal  moral 
consciousness,  witnessed  by  the  universal  moral 
judgment  of  mankind  on  themselves  and  on  each 
other. — And  their  thoughts  accusing,  or 
else  excusing  one  another.  Of  this  accusing 
and  excusing  or  defending  pagan  literature 
affords  many  examples.  There  can  be  no  satire 
or  invective  without  the  first,  and  no  eulogy  with- 
out the  second.  An  insight  into  this  interior 
judgment-throne  set  up  hi  every  soul  is  iifforded 
by  Plato  in  the  Republic,  Book  I  :  331,  "  And 
when  one  finds  that  the  sum  of  his  transgres- 
sions is  great,  he  will  many  a  time,  like  a  child, 
start  up  in  his  sleep  for  fear,  and  he  is  filled  with 
dark  forebodings.  But  he  who  is  conscious  of 
no  sin  has  in  age  a  sweet  hope  which,  as  Pindar 
says,  is  a  kind  nurse  to  him." — In  that  day. 
The  day  of  judgment;  universal  usage;  in  the 
N.  T.  forbids  any  other  interjiretation. — Ciod 
shall  .judge  the  secrets  of  men.  For 
before  him  our  hearts  are  opiMi,  so  that  all 
this  process  of  accusing  and  excusing  he  has 
read    (Hei..  4  :  12,  13) ;    and  as   we  judge  w^  shall 


lOS 


ROMANS. 


[Ch.  II. 


i6  In  the  day  when  God  shall  judge  the  secrets"  of 
men,  by  Jesus  Christ,  according  to  my  gospel.P 

17  Behold,  thoui  art  called  a  Jew,  and  restest  in  the 
law,  and  makest  thy  boast  of  God, 

18  And  knovvest  ^  his  will,  and  approvest"  the  things 
that  are  more  excellent,  being  instructed  outof  the  law  ; 


19  And  art  confident  that  thou  thyself  art  a  guide  of 
the  blind,  a  light  of  them  which  are  in  darkness, 

20  An  instructor  of  the  foolish,  a  teacher  of  babes, 
which  hast  the  form'  of  knowledge  and  of  the  truth 
in  the  law : 


o  Lake  8:  17.. 


.  .  .r  Ps.  147  :19,  20. 


.  t  2  Tim.  1:13;   3:5. 


be  judged  (Matt.  7  :  i,  2);  while  our  judgment  is 
itself  the  witness  of  our  possession  of  a  law  writ- 
ten in  our  hearts  bj-  which  we  should  have 
judged  ourselves. — According  to  my  Gos- 
pel. The  judgment  is  to  Paul,  as  to  the  Psalm- 
ist, a  part  of  the  Glad  Tidings,  Ps.  96  :  12,  13.— 
Through  Jesus  Christ.  Who  is  the  judge  of 
mankind  because  he,  as  a  man,  has  known  sym- 
pathetically our  sorrows,  weaknesses,  and  temp- 
tations (Matt.  25  :  31  ;   John  5  :  27  ;   Acts  17  :  31).       In  the 

abo\e  translation  I  follow  the  textual  reading  of 
Walcott  and  Hort.  Scholars  differ  as  to  the  con- 
nection of  the  verse  witli  what  precedes.  Some 
suppose  that  verses  14  and  15  are  a  parenthesis, 
and  that  Paul  declares  that  the  doers  of  the  law 
shall  he  righteous  in  the  day  of  judgment. 
Others  include  also  verse  13,  and  make  his  decla- 
ration that  as  many  as  have  sinned  in  the  law 
shall  be  judged  by  the  law  in  the  day  of  judg- 
ment. StUl  others  carry  the  parenthesis  back  so 
as  to  include  verses  10  to  15,  making  Paul  declare 
that  God  would  give  to  every  one  that  doeth  evil 
tribulation  and  anguish  in  the  day  of  judgment ; 
and  some  even  make  all  the  chapter,  from  verse 
5  to  verse  15,  parenthetical,  thus  making  Paul 
declare  that  men  are  treasuring  up  for  them- 
selves wrath  to  be  repaid  in  the  day  of  judg- 
ment. This  invention  of  i)arenthesis  is  a  common 
method  of  solving  difficulties  in  Paul's  writings, 
but  it  is  not  very  satisfactory.  "A  real  paren- 
thesis is  the  insertion  of  a  clause,  or  of  a  thought, 
between  two  parts  of  a  sentence,  the  meaning  of 
which  should  be  clearly  l)roken  off  at  its  begin- 
ning, and  clearly  resumed  at  its  conclusion.  The 
parenthetical  thought,  as  it  is  hurried  over  in  the 
discussion,  should  be  really  an  after-thougiit,  yet 
necessary  to  the  comprehension  of  the  sentence. 
If  this  be  the  trtie  nature  of  the  parenthesis,  it 
has  no  place  here." — (Jowett.)  In  this,  and  in 
many  other  jjassages  tlie  difficulty  is  obviated  by 
entering  sympathetically  into  the  high  state  of 
^-l)iritual  exaltation  in  which  Paul  habitually 
lived  and  wrote ;  as  one  who  ever  looked  upon 
the  things  unseen  and  eternal.  In  this  state  of 
exaltation  he  looks  into  the  heart  of  the  pagan  ; 
sees  him  sitting  in  judgment  on  himself  and  on 
Ids  neiglibor ;  sees  in  this  judgment  a  reflection 
of  God's  own  judgment  who  knows  all  the  secrets 
of  these  accusing  and  excusing  thoughts;  and 
apparently  breaks  off,  though  really  and  spirit- 
ually the  connection  is  intimate,  to  speak  of  that 
day  when    God    shall    judge    all    these    secret 


thoughts  of  men,  and  bring  them  forth  to  the 
light  of  his  throne.  It  is  the  climax  of  an  intense 
nature,  Hving  ever  in  the  light  of  God  and  the 
eternal  world. 

17-20.  This  appeal  addressed  to  the  Jew  is 
equally  applicable  to  those  in  our  own  time  who 
are  Christians  in  doctrine  and  form,  but  not  in 
life  ;  men  who  do  not  practice  Christianity,  who 
hardly  even  make  a  pretense  of  living  according 
to  the  Golden  Rule,  or  following  the  example  of 
Christ's  life,  but  who  secretly,  if  not  openly, 
pride  themselves  on  not  being  heterodox,  or 
heathen,  or  deists,  or  atheists,  or  infidel.  Paral- 
lel with  Paul's  teaching  here  is  that  of  Matt.  7  : 
21,  22.  Indeed,  there  is  a  wonderful  parallel- 
ism in  doctrine  between  the  teaching  of  this 
chapter  and  that  of  the  doctrine  of  the  Ser- 
mon on  the  Mount.  Both  set  forth  the  con- 
dition on  which  and  the  method  by  which 
men  may  enter  into  the  kingdom  of  God. 
Both  begin  by  emphasizing  the  truth  that  the 
condition  of  admission  is  desire,  not  achieve- 
ment; that  the  kingdom  is  a  free  gift  of  God's 
grace,  given  to  all  who  seek,  opened  to  all  who 
knock  ;  both  go  on  to  warn  the  hearer  against 
imagining  that  to  know  the  truth,  to  hold  the 
"form  of  sound  words,"  or  even  to  teach  the 
truth  to  others,  to  perform  what  is  the  recog- 
nized religious  service  ia  the  church  is  an 
evidence  of  that  seeking  which  finds,  that  knock- 
ing which  gets  an  entrance ;  both  insist  that 
obedience  to  law  is  the  only  evidence  of  an  earnest 
seeking.  In  Matthew  is  the  declaration,  Every 
one  that  asketh  receiveth  ;  here,  the  declaration 
God  wUl  render  eternal  life  to  them  that  seek  for 
glory,  honor,  and  immortality  by  patient  con- 
tinuance in  well-doing;  in  Matthew,  the  declara- 
tion that  not  every  one  that  saith  to  me.  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven  ; 
that,  on  the  contrary,  "Many  will  saj-  unto  me 
in  that  day.  Lord,  Lord,  have  we  not  jn-ophesied 
in  thy  name,  and  in  thy  name  have  cast  out 
devils,  and  in  thy  name  done  man^^  wonderful 
works  "  whom  the  Lord  will  reject  and  censure  ; 
here,  the  declaration  that  to  be  called  a  Jew, 
and  know  his  will,  and  be  taught  out  of  the  law, 
and  to  be  a  teacher  of  others,  gives  no  assurance 
of  divine  approbation.  The  kingdom  of  God  is 
not  bestowed  as  a  reward  for  service,  but  is  a 
free  gift  to  need ;  but  it  is  bestowed  only  upon 
those  Avho  attest  the  genuineness  of  their  desire, 
and  their  spiritual  capacity  to   receive  by   the 


('II.  11.] 


ROMANS. 


100 


:i  Thou  "  tlicrclDre  which  teachest  another,  teachest 
thou  not  thyself?  thou  that  prcachest  a  num  should 
not  steal,  dost  thou  steal  ? 

22  Thou  that  s;iyest  a  man  should  not  commit  adul- 
tery, dost  thou  loinmit  adultery  ?  thou  that  abhorrest 
idols,  dost  thou  commit  sacrilege  ? 

23  Thoi!  that  niakest  thy  boast  of  the  law,  through 
breaking  the  law,  liishonourest  thou  God  ? 

.>4  Kor  the  name  of  God  is  blasphemed  among  the 
Gentiles  through  you,  as  it  is  written.' 


25  For  circumcision  verily  profiteth,  if  thou  keep  the 
law  :  but"  if  thou  he  a  breaker  of  the  law,  thy  circum- 
cision is  made  uncircumcision. 

26  Therefore  if  "^  the  uncircumcision  keep  the  riglit- 
eousness  of  the  law,  shall  not  his  uncircumcision  be 
counted  for  circumcision  ? 

27  And  shall  not  uncircumcision  which  is  by  nature, 
if  it  fultil  the  law,  judge*  tliue,  who  by  the  letter  and 
circumcision  dost  transgress  the  law  ? 


u  Matt.  93  :  3,  etc  . . 


Ezek.  36:  50,  23.  .  .  .w  Gal.  5:3.  ..  .x  Acta  10  :  3-1,  35.  .  .  .y  Matt.  12  :  41,  42. 


praciioal  obedience  of  their  lives.  Observe  the 
elements  of  character,  life,  and  cxi)erience  which 
Paul  here  declares  to  be  insullicieut  to  secure 
the  divine  approbation.  He  whom  Paul  declares 
to  be  outcast  is  recognized  and  believes  in  revela- 
tion, is  instructed  in.  and  is  therefore  an  attend- 
ant upon  the  means  of  religious  instruction,  a.p- 
proves  it,  is  a  teacher  of  others,  not  only  in  doc- 
trine, but  also  in  morals,  a  corrector  of  them  that 
are  foolish,  as  well  as  a  U(;Jit  to  them  that'  are  in 
darkness,  and  a  firm  holder  of  the  form  of  truth. 
The  form  of  knowledge  and  of  truth  is  in  contrast 
with  that  spiritual  knowledge  which  is  spiritually 
discerned,  and  that  truth  which  is  living,  a  truth 
not  merely  in  opinion  but  in  life. 

21-23.  There  has  been  some  discussion  among 
commentators  as  to  whether  the  Jew  did  rob 
temples,  and  Alford  cites  Acts  10  :  37  to  show 
that  they  were  sometimes  charged  with  this 
offense.  It  is,  however,  clearly  not  necessary 
to  suppose  that  the  Jews  whom  Paul  had  in 
mind  were  generally,  or  even  frequently  guilty 
of  the  offenses  described  in  these  sentences,  that 
they  were  thieves,  or  adulterers,  or  robbers  of 
churches.  Paul  takes  an  extreme  case  to  illus- 
trate his  position.  No  one  imagines  that  the 
thief  is  just  because  he  preaches  against  thiev- 
ing, or  a  robber  of  churches  is  less  amenable  to 
condemnation  because  he  professes  to  abhor 
idols.  The  robbers  of  the  Reformation  period 
were  not  less  odious  because  they  claimed  to  be 
filled  with  a  horror  of  Mariolatry.  But  there  are 
a  great  many  persons  who  live  in  disregard  of 
God's  law  of  love  and  justify  themselves  because 
they  are  not  atheists,  or  in  disregard  of  Christ's 
example  of  self-sacrificing  service,  and  justify 
tliemselves  by  the  reflection  that  they  belong  to 
liis  church.  Paul  does  not  apply  his  argument. 
He  illustrates  the  principle  by  cases  which  can 
not  be  questioned,  and  leaves  his  readers  to 
make  the  application  for  themselves,  a  natural 
method  with  one  of  his  intense  nature  and  rapid 
mental  action. 

21.  The  name  of  God  is  blasphemed. 
Is  evil  sj)oken  of.  The  inconsistent  action  of 
professors  of  religion  is  the  chief  cause  of  the 
disrepute  of  religion  among  unbelievers.  This 
has  been  true  in  all  ages  of  the  world,  and  is 
true  now.    The  weaknes.ses  of  Christians  are  the 


strength  of  infidelity.  The  Reformation  derived 
its  power  from  the  lives  of  the  Reformers;  and 
suffered  its  first  greii,t  reverses  from  their  ex- 
cesses and  divisions. — As  it  is  written.  The 
quotation  is  supposed  to  be  from  Isaiah  52  :  o, 
where  the  prophet  declares  that  the  Lord's  name 
is  blasphemed  because  of  the  suffering  by  his 
people  from  the  oppressions  of  the  heathen. 
The  meaning,  then,  must  be.  As  in  Isaiah's  time 
God's  name  was  blasphemed  because  of  what 
you  suffered,  so  now  it  is  blasphemed  because  of 
what  you  do.  I  think  it  much  better  to  look 
elsewhere  for  O.  T.  references  to  justify  this 
reference.  Paul  quotes  nothing.  He  simply  refers 
in  a  general  way  to  the  O.  T.  Scripture  as  sus- 
taining the  doctrine  which  he  is  enforcing,  tliat 
mere  possession  of  religious  principle,  including 
revealed  truth  and  law,  without  living  according 
to  that  truth  and  in  obedience  to  that  "law,  is  of 
no  value  in  God's  sight ;  that  to  possess  those 
principles  and  not  to  live  according  to  them  is  to 
I^rofane  his  name ;  a  doctrine  so  written  all 
through  the  O.  T.  that  he  does  not  think  it  neces- 
sary to  cite  any  particular  i)assage.  For  illus- 
trative passages  see  Ndi.  5:1);  Ezek.  ;;(>  :  21,  2o. 
25-20.  For  circumcision  verily  profiteth 
if,  etc.  Circumcision,  like  baptism,  was  the 
sign  of  the  covenant.  But  a  covenant  is  of  value 
only  as  it  is  kept. — Thy  circumcision  is  be- 
come uncircumcision.  By  breach  of  cove- 
nant it  is  destroyed,  and  beeomo^  as  though  it 
were  not. — If  therefore  the  uucircumcised 
keep  the  ordinances  of  the  law.  Not  an 
impossible  supposition.  The  force  of  Paul's 
arguinentis  entirely  destroyed  if  for  his  language 
here  we  substitute  the  words;  If  an  uncircum- 
cised  person  could  be  imagined  to  keep  the  ordi- 
nances of  the  law  his  uncircumcision  would  be 
reckoned  for  circumcision.  Paul  is  not  talking 
about  supposititious  or  imaginary  cases  ;  he  is  too 
thoroughly  in  earnest,  too  real  in  all  his  discus- 
sions to  do  that.  He  is  urging  on  the  Romans 
that  a  righteous  pagan  is  a  child  of  God  and  that 
an  unrighteous  Jew  is  not.  The  kind  of  keep- 
ing the  law  to  which  he  refers  is  such  as  was  exhib- 
ited by  Cornelius  (Acts  lo  :  1-4)  or  the  Centurion 
(Luke  7 :  a-.')).  This  is  Paul's  reiteration  of  the 
doctrine  of  the  old  Hebrew  prophets  that  "to 
obey  is  better  than  sacrifice  "  (1  Sam.  is  :  22). — Shall 


110 


ROMANS. 


[Ch.  II. 


28  For  he "  is  not  a  Jew,  which  is  one  outwardly  ; 
neither  is  that  circumcision,  which  is  outward  in  the 
flesh  : 


29  But  he  is  a  Jew.  which  is  one  inwardly  ;  and  cir- 
cumcision is  that  of  the  heart. *  in  the  spirit,  and  not  in 
the  letter  ;  wnose  praise ''  is  not  of  men,  but  of  God. 


ich.  9  :  6,  7  ;  Matt.  .1:9;  John  8  :  39  ;  Gal.  fi  :  15  :  Rev. 


I  Deut.  10  :  16  ;  30  :  6  ;  Jer.  4:4;  Phil.  3:3;  Col.  2  :  11 ....  b  2  Cor.  10  :  18 


not    the    uncircumcised     *     *     *     jndge 

thee.  Rise  up  in  judgment  against  thee.  Comp. 
Matt.  12:41,  42. — He  is  not  a  Jcav  which  is 
one  outwardly    *    *    *    but  he  is  a  Jew 

which  is  one  inwardly.  The  negative  part 
of  this  statement  we  now  generally  accept ;  that 
the  mere  form  is  valueless  ;  but  the  corollary  is 
indissolubly  connected  with  it,  namely,  that  the 
mere  form  is  never  essential ;  if  one  may  not  be 
a  child  of  God  with  it,  lie  may  be  a  child  of  God 
without  it.  There  is  a  profit  in  the  outward  ;ind 
apparent ;  Imt  only  as  it  corresponds  to  the  in- 
ward and  invisible.  The  invisible  is  the  real ;  the 
visible  is  the  shadow.  The  whole  is  interpreted 
by  the  next  sentence  :  Whose  praise  is  not  of 
men,  but  of  God.  Comp.  John  1  :47  ;  2  Cor. 
3:6;  Gal.  6  : 1(5.  The  truth  Paul  here  expresses 
has  passed  into  the  experience  of  the  Christian 
in  the  common  use  of  the  Pauhue  phrase  as 
description  of  God's  children,  "The  Israel  of 
God." 

The  principle  involved  in  Paul's  argument  in 
these  verses  is  well  expressed  by  Calvin.  "Every- 
thing is  below  its  end  and  subordinate  to  it. 
Circumcision  looks  to  the  law  and  therefore  must 
be  inferior  to  it  ;  it  is  thus  a  greater  thing  to 
keep  the  law  than  cii'cumcision  which  was  for  its 
sake  instituted.  It  hence  follows  that  the  un- 
circumcised, provided  he  keeps  the  law,  far  excels 
the  Jew  with  his  barren  and  unprofitable  circum- 
cision, if  he  be  a  transgressor  of  the  law  ;  and 
though  he  is  by  nature  polluted,  he  shall  yet 
be  so  sanctified  by  keeping  the  law  that  uncir- 
cumcision  shall  be  imputed  to  him  for  circum- 
cision." With  circumcision  in  itself  we  have 
no  longer  any  concern.  By  universal  consent 
among  all  Christian  people  it  has  been  suffered 
to  lapse.  But  the  principles  involved  in  Paul's 
argument  are  as  applicable  to  our  time  as  to  his. 
It  must  be  remembered  that  circumcision  was 
the  distinguishing  ritualistic  mark  of  the  Jew ; 
it  introduced  him  to  and  made  him  one  of  the 
people  of  God.  To  be  uncircumcised  was  to  be 
outside  the  covenant  mercies  of  God.  The 
principle  which  Paul  here  lays  down  involves  two 


very  important  principles.  I.  No  ritual  is  of  the 
essence  of  the  Christian  religion.  One  may  sub- 
mit to  the  ritual  and  be  no  gainer ;  he  may  be 
without  it  and  yet  have  all  its  advantages  reck- 
oned to  him.  The  end  of  all  law  is  love  out  of 
a  pure  heart,  and  of  a  good  conscience,  and  of 
faith  unfeigned  (i  Tim.  i  :6).  If  the  ritual  lead  on. 
to  this  it  is  profitable  ;  if  it  does  not  lead  on  to 
this  it  is  not  profitable.  It  jjrofiteth  nothing. 
1  Cor.  7  :  19  ;  Gal.  5:0;  6  :  15.  II.  No  ritual  can 
confer  grace.  It  may  be  a  means  of  grace  ;  a 
method  by  which  new  life  may  be  quickened  in 
the  heart.  But  if  that  life  is  in  fact  not  quick- 
ened, the  ceremonial  is  valueless.  There  is  some 
question  whether  any  modern  church  was  organ- 
ized by  God ;  none  that  the  ancient  Jewish 
church  was  so  organized  ;  some  question  whether 
baptism  was  commanded  by  Christ  as  a  rite  of 
initiation  into  his  church  ;  none  that  circum- 
cision was  commanded  by  God  as  a  rite  of  ad- 
mission into  the  Jewish  church.  But  circum- 
cision so  commanded  is  declared  by  Paul  to  be 
profitable  only  to  those  who  keep  the  law  of 
which  it  is  a  symbol,  and  not  essential  to  those 
who  do.  The  application  of  the  principle  to  our 
own  time  is  admirably  put  by  Jowett.  "  This  is 
one  of  that  class  of  questions  which  in  ancient 
as  well  as  in  modern  times  is  seldom  brought  to 
the  distinct  issue  of  the  Apostle.  The  Rabbi 
would  have  hesitated  to  say  that  a  wicked  Jew 
had  a  part  in  the  Messiah's  kingdom,  or  that  a 
virtuous  heathen  was  necessarily  excluded  from 
it.  The  Christian,  in  modern  times  at  least, 
would  shrink  from  approving  that  an  unbaptized 
infant  is  a  child  of  wrath,  or  even  that  the  bap- 
tized could  hardly,  if  in  any  case,  fail  of  salva- 
tion at  the  last.  But  both  would  gladly,  if 
possible,  turn  away  from  the  inquiry  ;  they  that 
wish  to  be  allowed  to  hold  premises  without  fol- 
lowing them  to  their  conclusions ;  to  take  issue 
upon  a  word,  and  not  to  determine  the  point  of 
morality  or  justice.  This  is  what  the  Apostle 
has  not  done.  To  him  circumcision  became  un- 
circumcision  if  it  transgressed  the  law.  Uncir- 
cumcision  became  circumcision  if  it  kept  the  law." 


CHAPTER    III. 

.1  rSTl  KICATIOX     HV     FAITH 


What  adyantage  then  hath  the  Jew  ?  or  what  is  the  profit  of  circumcision  f  Much  every 
way:  lirst  of  all,  that  they  wore  intniHtcd  wiili  the  oracles  of  God.  For  what  if  some  were 
without  faith  ?  shall  their  want  of  faith  make  of  none  effect  the  faithfulness  of  God  ?  'God 
forhid  ;  yea.  let  God  he  found  true,  but  every  man  a  liar  ;  as  it  is  written, 

That  thou  mightest  be  justified  in  thy  words, 

And  mightest  prevail  when  thou  comest  into  judgement. 
But  if  our  unrighteousness  commendeth  the  righteousness  of  God,  wliat  shall  we  say  1  Is  God 
unrighteous  who  visiteth  with  wrath  ?  (I  speak  after  the  manner  of  men.)  God  forbid:  for 
then  how  shall  God  judge  the  world  ?  -But  if  the  truth  of  God  through  my  lie  abounded  unto 
his  glory,  why  am  I  also  still  judged  as  a  sinner  ?  and  why  not  (as  we  be  slanderously  reported, 
and  as  some  attirm  that  we  say\  Let  us  do  evil,  that  good  may  come  ?  whose  condemnation  is 

jOBt. 

What  then  f  ^are  we  in  worse  case*  than  they  ?  No,  in  no  wise  :  for  we  before  laid  to  the 
charge  of  both  Jews  and  Greeks,  that  they  are  all  under  sin  ;  as  it  is  WTitten, 

Tliere  is  none  righteous,  no  not  one  ; 

There  is  none  that  understandeth, 

There  is  none  that  seeketh  after  God  ; 

They  have  all  turned  aside,  they  are  together  become  unprofitable  ; 

There  is  none  that  doeth  good,  no,  not  so  much  as  one  : 

Their  throat  is  an  open  sepulchre  ; 

With  their  tongues  they  have  used  deceit : 

The  poison  of  asps  is  under  their  lips  : 

Whose  mouth  is  full  of  cursing  and  bitterness  : 

Their  feet  are  swift  to  shed  blood  ; 

Destruction  and  misery  are  in  their  w;ivs  : 

And  the  way  of  peace  have  they  not  known  : 

There  is  no  fear  of  God  before  their  eyes. 
Now  we  know  tliat  what  things  soever  the  law  saith,  it  speaketh  to  them  that  are  under 
the  law  ;  that  every  mouth  may  be  stopped,  and  all  the  world  may  be  brought  under  the  judge- 
ment of  God  :  because  'by  nhe  works  of  the  law  shall  no  flesh  be  "justified  in  his  sight  :  for 
'through  the  law  co/neth  the  knowledge  of  sin.t  But  now  apart  from  the  law  a  righteousness 
of  God  hath  been  manifested,  being  witnessed  by  the  law  and  the  prophets ;  even  the  right- 
eousness of  God  through  faith  "in  Jesus  Christ  unto  all"  them  that  believe  ;  for  there  is  no 
distinction  ;  for  all  have  sinned,J  and  fall  short  of  the  glory  of  God  ;  being  justified  freely  by 
his  giace  through  the  redemption  that  is  in  Christ  Jesus :  whom  God  '"set  forth§  "to  6e  a  pro- 
pitiation, through  '-'faith,  by  his  blood, ||  to  shew  his  righteousness,  because  of  the  passing  over 
of  the  sins  done  aforetime,  in  the  forbearance  of  God  ;  for  the  shewing,  I  say,  of  his  righteous- 
ness at  this  present  season  :  that  he  might  himself  be  '^just,  and  the  "justifler  of  him  that 
'•hath  faith  "in  Jesus.  Where  then  is  the  glorying  ?  It  is  excluded.  By  what  manner  of  law  ? 
of  works  ?  Nay :  but  by  a  law  of  faith.  '  'We  reckon  therefore  that  a  man  is  justified  by  faith 
apart  from  'the  works  of  the  law.  Or  is  God  the  God  of  Jews  only  ?  is  he  not  the  God  of  Gen- 
tiles also  ?  Yea,  of  Gentiles  also :  if  so  be  that  God  is  one,  and  he  shall  justify  the  circumcision 
"by  faith,  and  the  uncircumcision  '"through  faith.  Bo  we  then  make  '  'the  law  of  none  effect 
'"through  faith  ?    God  forbid  :  nay,  we  establish  '  'the  law.l 


1  Or.  Be  it  not  90 : 
and  so  elsewhere. 


3  Or,  do  we  excuse 
ourselves  t 

»  For  in  *'  worse 
case  "  Teaf\  "  bet- 
ter''  and  omit  the 
marg. — Am.  Com. 


i  Gr.  out  of, 

5  Or,  works  of  law. 

6  Or,  accounted 
righ*-eous. 

7  Or,  through  law. 
t      Begin    a    para- 
graph.— Am.  Com. 

8  Or,  of. 

9  Some  ancient  au- 
thorities add  and 
upon  all. 

X  Have  sinned  add 
marg.  Gr.  sinned. 
—  Am.  Com. 

10  Or,  purposed. 

§  "  Set  forth  "  omit 
10  (purposed). — 
Am.  Com. 

11  Or,  to  be  propi- 
tiatory. 

12  Or,  faith  in  hit 
blood. 

II  For  "  by  his 
blood  "  read  •'  in 
his  blood,"  re- 
taining comma 
after  ''faith  "  and 
omit  marg.  12. — 
Am.  Com. 

13  Sve  ch.  ii.  13, 
margin. 

14  Gr.  is  of  faith. 

loManj  ancient  au- 
thorities read  For 
we  reckon. 

16  Or.  through  the 
faith. 

17  Or,  law. 

^  Make  a  paragraph 
of  verse  31. — Am. 
Com. 


In  lhi.s  chapter  Paul  coiuplete.><  the  general  course  of  his  argument,  showing  that  the 
Jew  witli  a  written  law  can  no  more  be  made  acceptable  to  God  by  strenuous  endeavors  ti> 
conform  liis  life  externally  to  that  law,  than  can  the  pagan  by  endeavoring  to  conform  to  the 
unwritten  law  in  his  con.science.  Tliis  argument  is  introduced  by  one  of  the  apostle's 
cliaracteristicjilly  dramatic  passages  (verses  1-8).  Paul  is,  as  it  were,  .stijpped  in  his  gen- 
eral course  of  argument  by  an  imaginary  objector,  and  liolds  a  dialogue  with  him.  My 
interpretation  of  this  dialogue  (verses  1-8),  the  grounds  of  wliich  I  have  given  in  the  notes. 


112  ROMANS.  [Ch.  III. 

differs  in  some  important  particulars,  cliietly  in  its  interpretation  of  the  words  faith  and 
truth,  from  that  given  ordinarily  by  commentators.  Let  the  reader  imagine  Paul  in  a 
white  heat  of  mental  and  spiritual  fervor,  pacing  the  room,  dictating  to  an  amanuensis,  his 
heart  full  of  the  great  truths  with  which  he  is  surcharged,  the  justice  and  equity  of  God, 
who  is  the  Father  of  the  whole  human  race,  and  who  deals  with  all  his  children,  Jew  and 
Gentile,  on  the  same  principle  of  love  and  mercy.  Suddenly  an  imaginary  objector  appears 
before  him.  The  objector  is  not  merely  an  abstract  one.  With  his  poetic  nature,  and  in  his 
state  of  exaltation,  Paul  has  the  living  objector  before  him,  and  a  colloquy  ensues  whicli  we 
may  put  into  the  form  of  a  dialogue,  thus  : 

Objector.  You  say  that  God  deals  with  Jew  and  Gentile  on  precisely  the  same  prin- 
ciples ;  that  he  shows  the  same  favor  to  Gentile  as  to  Jew.  What  advantage  then  is  there 
in  being  a  Jew  ?  What  profit  is  there  in  that  rite  of  circumcision  whicli  we  have  been 
taught  to  believe  makes  us  in  a  special  manner  the  children  of  God  I 

Paul.  To  the  Jews  is  intrusted  the  divine  revelation,  through  them  is  to  be  made 
known  to  the  world  the  Gospel  of  God's  love,  which  is  toward  all  his  creatures,  but  is  not 
known  or  recognized  by  all.  And  now  let  me  ask  you  a  question.  Do  you  suppose  that 
the  Jew's  inability  to  perceive  repentance  and  faith  in  a  pagan,  will  make  of  no  avail  God's 
ability  to  perceive  them  1  By  no  means.  God  will  be  true  in  his  judgment  of  mankind 
though  all  men  judge  falsely  of  each  other.  Even  our  own  sacred  poet  David  declares  that 
he  was  allowed  to  fall  into  open  sin  in  order  that  God's  judgment  and  condemnation  of  his 
secret  sinfulness  might  be  justified,  and  thus,  when  men  ventured  to  call  God  in  question 
for  being  too  severe  in  his  judgment  of  human  nature,  they  might  be  compelled  to 
acknowledge  the  righteousness  of  his  condemnation. 

Objector  (shifting  his  ground).  If  our  unrighteousness  commends  God's  righteousness, 
why  does  he  condemn  us  1  You  charge  him  with  unrighteousness  in  visiting  with  wrath 
what  really  inures  to  his  glory. 

Paul  (indignantly).     God  unrighteous  !     He  that  judges  the  world,  a  false  judge  ! 

Objector  (persistently).  But  if  my  false  life  makes  clear  to  others  God's  truth  in  judg- 
ment, why  am  I  judged  to  be  a  sinner  ? 

Paul.  Do  you  not  see  on  what  your  objection  is  based  I  It  is  on  the  false  and  perni- 
cious maxim  that  we  may  do  e\'il  that  good  may  come,  since  you  palliate  man's  sin  becaxise 
God  brings  out  of  it  a  witness  to  his  own  truth  and  righteousness. 

With  this  Paul  leaves  the  objector  silenced,  and  proceeds  as  though  there  had  been  no 
interruption. 

This  objector  disposed  of,  Paul  calls  from  the  0.  T.  a  variety  of  its  testimonies  to  the 
■character  of  the  Jew,  who  was  under  the  law,  clinches  the  argument  by  the  unanswerable 
statement  that  whatsoever  things  the  law  saith,  it  saith  to  those  who  are  under  the  law, 
and  then  (verses  21-26)  sums  up  in  a  form  so  compact  as  to  be  enigmatical,  what  is  the 
burden  of  all  his  Epistles,  his  doctrine  of  justification  by  faith.  This  doctrine  may,  perhaps, 
be  best  put  before  the  reader  by  a  paraphrase  ;  but  a  few  words  of  preliminary  explanation 
are  necessary  to  make  the  paraphrase  clear. 

The  object  of  Paul's  life  was  to  build  up  character  ;  his  method  was  to  bring  souls  into 
direct,  sympathetic  relations  with  God.  The  heart  of  his  theology  is  expressed  in  two 
words,  righteousness  and  faith.  Eighteousness  is  Paul's  word  for  character  ;  and  it  is  a  great 
deal  better  word  than  any  of  the  modem  substitutes.  It  is  better  than  manhood,  which 
indicates  man  as  the  standard  ;  better  than  character,  which  may  be  either  good  or  bad. 
Eighteousness  is  character  built  upon  right  lines,  square  to  the  true  standard  :  the  righteous- 
ness of  God  is  character  squared  to  God's  ideal,  as  it  exists  in  himself,  as  it  was  manifested 


Ch.   III.]  '  KOMANS.  113 

in  Ji'.siis  Christ  his  only  hegotteti  Son,  as  it  is  purposed  by  him  for  all  his  vvillin<^  cliildren. 
Faith  is  Paul's  word  for  the  power  of  seeing  and  living  by  the  invisible.  He  describes  it 
as  looking  at  the  things  which  are  not  seen  ;  he,  or  one  of  his  immediate  pupils,  defines  it 
as  "the  evidence  of  things  unseen."  It  is  faith  alone,  therefore,  which  can  appreciate 
righteousness  ;  faith  alone  which  can  receive  directly  and  immediately  the  symi^athetic 
iuHuence  of  a  wholly  unseen  God.  Men  are  saved  when  they  have  the  righteousness  of 
God  wnnight  in  them  ;  they  are  in  the  way  of  stdvation  when  they  have  begun  to  work  out 
in  themselves  the  right  lines  of  character,  as  exemplified  in  the  life  of  his  Son ;  it  is  btj 
faith  they  are  saved,  because  the  way  to  work  out  these  right  lines  of  character  is  to  enter 
into  sympathetic  relations  with  God  and  live  in  the  inspiring  influence  of  his  perpetual 
presence.  We  have  faith  in  the  sufferings  of  the  Son  of  God  when  we  apprehend  sin  as  he 
apprehended  it,  and  it  is  in  some  true  sense  a  burden  and  a  grief  to  us  as  it  was  to  him. 

That  men  are  not  righteous  ;  that  they  can  not  make  themselves  so  Ijy  careful  and  con- 
scientious obedience  to  rules  and  statutes,  whether  of  Moses  or  Gamaliel ;  that  if  they 
desire  to  be  righteous  they  need  do  nothing  whatever  to  secure  God's  fatherly  sympathy  in 
the  endeavor  to  become  so,  but  have  only  to  accept  his  personal  helpfulness,  receive  it,  trust 
in  it ;  that  so  trusting  in  it,  they  are  certain  under  his  inspiration  to  eventually  attain  the 
righteousness  which  seems  so  beyond  their  reach  ;  that  this  possibility  is  the  same  for  Jew 
and  for  J)agan,  for  the  people  of  God  and  for  the  outcast  nations  of  the  earth  ;  and  that, 
having  once  entered  upon  this  endeavor,  sustained  by  the  personal  sympathy  and  inspira- 
tion of  a  God  ever  present  in  human  experience,  they  are  freed  from  all  fears  and  anxieties 
and  may  live  in  the  perfect  liberty  of  children  in  a  household  of  love  :  this  is  the  gist  of 
Paul's  Epistle  to  the  Romans,  and  this  is  expressed  ydth  enigmatic  compactness  in  verses 
21-26  of  this  chapter.  The  two  interpretations  given  to  these  verses  indicate  clearly  the 
ra<lical  difference  between  the  two  schools  of  interpretation.  The  one  school  hold  that  God's 
righteousness  is  an  obstacle  to  the  forgiveness  of  sins  ;  that  this  obstacle  must  be  somehow 
taken  out  of  the  way  ;  that  before  the  sins  can  be  forgiven  this  righteousness  or  justice  of 
Go<I  must  be  satisfied  by  a  i>unishnient  or  its  equivalent ;  and  that  the  sacrifice  of  Christ  is 
the  equivalent  which  enables  God  to  righten  or  justify  the  believer  in  Jesus  in  .spite  of  the 
demands  which  otherwise  his  righteousness  or  justice  wouhl  make  on  him  for  the  sinner's 
punishment  :  Thus,  for  example,  Dr.  Shedd,  in  his  Commentary  on  Romans  :  "just  and 
yet  the  justifier  ;  implying  that  there  is  a  natural  incompatibility  between  the  two  things. 
*  *  *  St.  Paul  implies  that  if  God  had  justified  the  ungodly  without  a  propitiation,  he 
Avould  not  have  been  just."  The  other  school  hold  that  God's  righteousness  is  the  instru- 
ment or  means,  or  rather  the  imwer,  by  which  the  world  is  to  he  rightened  ;  that  justice  and 
mercy  are  only  different  inflections  of  love,  and  that  love  is  righteousness  ;  that  it  is  by  the 
impartation  of  his  own  righteousness  to  those  who  are  the  willing  recipients  of  his  influence, 
by  faith  apprehending  and  receiving  it,  God  sets  sinful  men  right,  both  in  themselves  and 
in  their  relations  to  him  ;  that  the  object  of  the  sacrifice  of  Christ,  in  suffering  for  the  sin 
of  the  world,  is  to  show  forth  the  long  .suffering  of  a  God  who  is  from  eternity  the  world's 
Sin-bearer  and  Burden-ljearer  ;  and  that  through  faith  in  his  self-sacrificing  love  we  are 
Ijrought  into  spiritual  oneness  with  him,  who  by  the  life,  suflerings,  and  death  of  Christ  is 
manifested  to  our  spiritual  apprehension  as  possessing  that  kind  of  righteousness  which 
rightens  all  tho.se  who  by  faith  welcome  and  receive  him.  The  interpretation  of  the  Pauline 
Epistles,  and  so  the  whole  formulated  Chri-stian  theology,  will  depend  largely  upon  which 
of  these  keys  the  reader  accepts  and  uses.  The  former  is  almost  uniformly  used  in  the 
theological  treatises  and  the  commentaries  :  the  latter  largely  in  the  hymnology  and  the 
books  of   Christian  experience.      I   believe  the   latter  furnishes   the   true  interiiretation. 


114  KOMANS.  [Ch.    III. 

Employing  this  key,  as  I  have  done  in  the  notes  in  detail,  this  passage,  which  contains  in  a 
seed  form  the  whole  Pauline  theology,  may  be  paraplirased  as  follows.  A  contirniation  of 
this  interpretation  is  afforded  in  the  jjarallel  passages  indicated  in  the  notes. 

In  our  time,  by  methods  other  than  those  of  the  law,  we  see  God's  true  character 
manifested,  albeit  the  character  is  the  same  as  that  which  was  less  clearly  set  forth  by  the 
law  and  the  prophets  ;  but  to  us  the  true  character  of  God  is  revealed  in  the  person  of  his 
Son,  the  Messiah,  tyjjified  in  the  law  and  foretold  by  the  prophets,  but  in  these  later  days 
come  vipon  earth,  the  express  image  of  God's  person,  and  the  brightness  of  his  glory  ;  not 
understood  by  the  Jews  to  whom  he  came,  but  revealed  unto  all  those  who  have  the  p(jwer 
of  spiritual  apprehension,  whether  Jews  or  Greeks  ;  for  God  makes  no  difference  between 
them  in  his  dealings  with  them.  For  all  men  have  sinned,  as  we  have  already  shown,  both 
Jew  and  Gentile,  and  all  fall  short  of  that  glorious  image  in  which  God  made  man,  for 
which  God  destines  man,  and  of  which  God  has  given  an  example  in  the  man  Christ  Jesus. 
For  we  are  Tightened  freely  by  God's  gift  of  himself,  imparted  to  las  ;  we  are  bondmen 
to  sin,  but  we  are  purchased  from  our  master  by  Christ  Jesus,  whom  God  hath  set  forth 
before  all  the  world  as  a  Mercy-Seat,  in  whom  God  and  man  come  into  fellowship  and  one- 
ness ;  but  this  is  only  by  spiritually  apprehending  and  appreciating  his  self-sacrifice,  and 
so  entering  into  and  becoming  participators  with  him  in  his  cross,  whom  God  hath 
appointed  to  show  that  his  apparent  indifference  to  the  sins  of  the  world  in  its  past  history 
was  due,  not  to  indifference,  but  to  forbearance  and  the  patient  waiting  of  love,  and  so  far 
from  being  inconsistent  with  his  righteousness  was  itself  the  fruit  of  his  righteousness  ;  to 
show  also  his  righteousness  in  the  provision  which,  in  these  later  days  of  a  Gospel  dispen- 
sation, he  has  made  for  the  deliverance  of  man  from  sin  ;  that  thus  he  might  be  known  to 
possess  that  kind  of  righteousness  which  rightens  all  those  who  spiritually  ap^jrehend  and 
unite  themselves  to  his  Son  Jesus  Christ. 


C'li.  III.] 


ROMANS. 


115 


CHAPTER    III. 

WHAT  advantage  then   hath  the  Jew?    or  what 
profit  is  there  of  circumcision  ? 
2  Much    every    way:     chiefly,   because    that    unto 
them  "  were  committeti  the  oracles  ot  God. 


3  For  what,  if  some "'  did  not  believe  ?  shall  their 
unbelief  make  the  faith  of  God  without  effect? 

^  God  forbid  ;  yea,  let  God  be  true,  but  ever>'  man 
a  liar  ;  as  it  is  written,''  That  thou  inightest  be  justified 
in  thy  sayings,  and  miglitest  overcome  when  thou  art 
judged. 


a  Deut.  4  :  7,  8 b  ch.  10  :  16  ;    Heb.  4  :  S c  Ps.  SI  :  4. 


Ch.  3.     THK  PIVIXK  MKTHOD  OF  .lUSTIFICATION.— 

TUE  ADVANTAGE  OF  THE  CHRISTIAN  OTEK  THE  PAGAN  ; 
ENTUIISTKD  WITH  A  GREAT  TRUST.— GoD  SEES  ;  MAN 
IS  BLIND.— A  GOOD  END  NEVER  JUSTIFIES  AN  EVIL 
MEANS.      The    biblical    indictment    op  HUMANITY.— 

Doing  Ji'STLT  does  not  justify. — God's  righteous- 
ness: IT  IS  MANIFESTED  IN  CHRIST  ;  19  RFCEIVED  BY 
FAITU  ;  IS  CONFERRED  ON  ALL  BELIEVTIRS  ;  FURNISHES 
FREELY  REDEMPTION  THROUGH  DIVINE  SUFFERING 
AND  SACRIFICE.  —  GOD's  RIGHTEOUSNESS  RIGHTENS 
THE  UNRIGHTEOUS. — CHRIST  DESTROYS  NOT  BUT  FUL- 
FILLS TUE  LAW. 

1-4.  Verses  1-8  are  a  digression  in  Paul's 
argument,  a  discussion  with  an  imaginary  ob- 
jector.—  What  advantasrc  then  hath  the 
Jew  ?  or  what  profit  is  tliere  of  circum- 
cision? The  modern  parallel  to  this  question 
is  the  one  sometimes  put  when  the  modern  fol- 
lowi-r  of  Paul  asserts  that  the  grace  of  God  is 
untp  all  his  children,  pagan  as  well  as  Christian, 
who  repent  of  their  sins,  and  seek  his  forgive- 
ness and  aid,  however  ignorantly  and  blindly. 
^Vhat  advantage  then  has  the  Christian  over  the 
pagan  world '?  and  why  should  Christendom 
send  missionaries  to  carry  the  gospel  to  the 
pagans?  To  this  objection  to  the  doctrine  of  the 
universality  of  God's  grace,  as  common  in  our 
day  as  in  Paul's,  though  different  in  form,  Paul 
replies. — 3Iuch  every  way.  In  every  direc- 
tion ;  in  whatever  way  you  look  at  the  subject. — 
First  of  all.  Not  clnefly,  as  in  the  Old  Ver- 
sion. Paul  purposes  to  go  on  and  assign  several 
re;isons,  but  his  mind  soon  becomes  aljsorbcd 
wit!i  the  first  reason,  and  with  further  objections 
which  he  proceeds  to  state  and  answer,  and  lie 
forgets  his  original  design.  This  firstly  has  no 
secondly. — Because  they  were  entrusted 
with  the  oracles  of  God.  Alford  sugg(  sts 
th  .t  these  words  are  a  reminiscence  of  Stephen 
in  -Vets  7  :  ;iS.  It  is  certain  that  much  of  Paul's 
theologj-  was  suggested  by  and  providentially 
derived  from  the  last  speech  of  Stephen,  whicli 
was  one  of  the  means  whi(  h  led  to  Paul's  con- 
version. The  thought  here  and  there  is  identical. 
The  advantage  which  Paul  emphasizes  is  not  that 
the  Jews  jioxsesx,  but  that  they  are  entnislcd  with 
tlie  oracles  of  God.  Revilation  was  entrusted  to 
tlieir  keejiing  that  through  it,  and  through  them 
as  its  custodians,  the  world  might  be  brought  to 
God.  This  idea  is  elaborated  by  tlie  apostle  in 
chapters  ten  and  eleven.  The  advantage  which 
Christendom  jjossesses  over  luiganisin  is  that  to 
it  has  been  entrusted  the  Glad  Tidings  which  is 


for  the  salvation  of  the  whole  human  race  ;  and 
it  is  thus  made  a  co-worker  with  (iod  in  the  re- 
demption of  the  race. — For  what  ?  That  is, 
what  shall  we  saj'.  This  broken  interrogatory  is 
in  the  nature  of  an  ejaculation,  and  prepares  for 
the  inquiry  which  follows — If  some  were 
without  faith  ?  Not,  did  not  beiiiir,  as  ren- 
dered in  the  Old  Version.  Faith  is  never  used 
by  Paul  as  equivalent  to  believe ;  it  never  sig- 
nifies an  intellectual  act. — Shall  their  want  of 
faith,  not  unbelief — 3Iake  of  none  ellect 
the  faith  of  (nJod  ?  Vo<  tlufaitlifidness  of  God. 
Paul  does  not  usi'  the  word  in  a  doulile  sense, 
nor  does  he  merely  play  upon  words  for  a  rhe- 
torical effect.  Confusion  is  eonstantl}'  introduced 
into  the  writings  of  Paul  by  his  interpreters,  by 
imputing  to  him  either  a  careless  use  of  words, 
or  a  mere  rhetorical  j)laying  upon  them.  Faith 
{nlati;)  never  means  in  Paul's  use  of  it  fidelity 
to  a  word  or  a  promise.  It  always  signifies  a 
power  of  spiritual  percejition,  and  in  both  clauses 
of  the  sentence  here  it  is  to  have  that  priinaiy 
meanUig  given  to  it.  Paul  does  not  ask,  Shall 
man's  want  of  faith  in  God  cancel  Gcd's  fidelity 
to  his  promises'?  Paul  is  not  basing  his  argu- 
ment on  any  promise  of  God  ;  nor  has  he  quoted 
or  referred  to  any  jM'omise  of  God  to  the  Gen- 
tiles, whose  inclusion  in  the  Gospel  he  is  arguing. 
His  question  is  this:  Shall  the  Jews'  failure  to 
perceive  and  welcome  the  spiritual  life  of  God 
work  against  and  make  unfruitful  God's  per- 
ception of  spiritual  (jualities  in  his  Gentile 
childrtn,  who  are  seeking  for  glory  and  honor 
and  hicorruptif)n  by  ])atient  continuance  in  well 
doing'?  God  deals  with  all  his  children  on  the 
plane  of  the  interior  and  the  spiritual.  And 
wherever  there  is  a  spiritual  desire  he  perceives 
it;  and  that  perception  of  faith  in  his  children 
shall  not  be  destroyed  because  some  otheis  of 
his  children  are  lacking  in  the  power  to  ])erceive 
the  invisible  and  the  eternal,  and  to  lay  hold 
upon  it. — (iod  forbid.  This  phrase,  which 
occurs  fourteen  times  in  both  versions  of  the 
N.  T.  in  Paul's  Ejnstles,  is  a  very  liberal,  and 
in  my  estimation,  a  very  doubtful  translation. 
It  appears  to  give  the  sanction  of  Paul's  example 
to  the  use  of  God's  name  in  a  mere  negative 
ej:iculation.  In  the  original  there  is  nothing  of 
the  kind  hinted  at.  What  Paul  says  is.  Let  not 
that  be.  This  i)hr:ise  is  so  translated  in  the 
Latin  and  German  versions  f)f  the  N.  T.  But 
every  English  version  has  followed  Wyekliffe  in 


116 


ROMANS. 


[Ch.   III. 


5  But  if  our  unrighteousness  commend  the  right- 
eousness of  God,  what  shall  we  say  ?  Is  God  unright- 
eous, who  taketh  vengeance  ?     (I  speak  as  a  man) 

6  God  forbid  :  for  then  how  "i  shall  God  judge  the 
world  ? 

7  For  if    the  truth  of  God    hath  more  abounded 


through   my  lie  unto   his   glory,  why  yet  am    I  also 
judged  as  a  sinner  ? 

8  And  not  rather,  (as  we  be  slanderously  reported, 
and  as  some  affirm  that  we  say,)  Let  us "  do  evil,  that 
good  may  come  ?  whose  damnation  is  just. 


.«  ch.  6  :  1,  15. 


substituting  the  phrase,  God  forbid,  for  the  pur- 
pose of  adding  intensity  to  the  negative,  for 
which  purpose  not  only  literal  accuracy  has  been 
sacrificed,  but  Paul's  example  has  been  made, 
without  his  authority,  to  sanction  a  very  doubt- 
ful use  of  God's  name. — Yea,  let  God  be 
true,  but  every  man  a  liar.  Not  true  to 
his  promises  or  words,  though  every  man  be 
false  to  his ;  a  meaning  which  gives  to  this  sen- 
tence no  connection  with  what  either  precedes 
or  follows  it.  In  the  context,  both  antecedent 
and  consequent,  Paul  is  speaking  of  God  as  a 
judge.  The  meaning  here  then  is,  Let  God  be 
true  in  his  judgment  of  men  though  every  man 
be  false  ;  Let  God's  judgment  be  according  to 
the  inward  spiritual  reality,  though  all  men 
judge  according  to  appearance  and  circum- 
stance.— As  it  is  written.  The  quotation  is 
from  Ps.  51  :  4,  written  by  David  after  Nathan's 
condemnation  of  his  adultery  and  murder.  The 
whole  verse  is  as  follows:  "Against  thee,  thee 
only  have  I  sinned,  and  done  this  evil  in  thy 
sight ;  that  thou  mightest  be  justified  when  thou 
speakest,  and  be  clear  when  thou  judgest."  The 
meaning  appears  to  be,  I  have  been  permitted  to 
fall  into  this  overt  sin,  this  manifestation  of  that 
corrupt  nature  which  was  always  in  me,  that  thy 
judgment  condemning  me  as  guilty,  in  contrast 
with  my  own  self-commendation,  and  the  praise 
of  my  fellow-men,  might  be  seen  to  be  just  and 
true.  David  there,  as  Paul  here,  illustrates  such 
declarations  as  "God  is  no  respecter  of  per- 
sons ; "  and  "The  Lord  seeth  not  as  man  seeth  ; 
for  man  looketh  on  the  outward  appearance,  but 
the  Lord  looketh  on  the  heart." 

5-8.  This  objection  being  disposed  of,  the 
imaginary  objector  starts  a  new  one.  The 
dialogue  continues.  The  whole  passage  is  dra- 
matic in  form  and  spirit. — But  if  our  un- 
righteousness commends  the  righteous- 
ness of  God.  If  it  be  true,  as  David  seems  to 
say,  that  the  overt  sin  is  permitted  that  God 
may  be  justified  in  his  condemnation  of  the  sin- 
ner, if  thus  his  sin  redounds  to  the  glory  of  God, 
is  it  not  unjust  for  God  to  visit  wrath  upon  the 
sinner  ?  Paul  has  before  him  here  the  very  pro- 
foundest  problem  in  human  thought  and  life,  the 
relation  of  God  to  the  fact  of  human  sin.  Paul 
answers  it  by  a  simple  reassertion  of  the  justice 
of  God.  This  is  with  him  a  moral  axiom ;  not  to 
be  questioned.  Every  thing  rests  upon  this  as  its 
foundation.     He    even    halts    to    apologize    for 


giving  utterance  to  an  objection  which  impugns 
the  righteousness  and  goodness  of  God. — Then 
how   shall   God  judge   the    world  ?     The 

doctrine  of  a  divine  judgment  is  well  nigh  uni- 
versal, in  pagan  as  well  as  Christian  lands.  This 
doctrine  assumes  the  justice  of  the  judge.  "  Shall 
not  the  judge  of  all  the  earth  do  right  V "  ( Gen.  is : 
25.)  The  fundamental  philosophy  which  under- 
lies Paul's  argument,  here  and  elsewhere  in  his 
epistle,  is  that  we  are  not  to  consider  the  charac- 
ter of  God  an  open  question  to  be  determined  by 
an  examination  of  the  phenomena  of  life,  of 
which  we  know  too  little  to  afford  any  basis  for 
a  safe  generalization.  We  know  the  rectitude  of 
God  by  a  spiritual  perception,  and  that  truth, 
which  we  morally  and  spiritually  discern,  we  are  to 
use  In  interpreting  the  enigmas  of  life.  We  shall 
find  this  same  philosophy  underlying  this  Epistle 
later  on  ;  especially  in  Paul's  explanation  of  pain 
(ch.  8 :  20-28),  and  of  dcstiuy  determining  different 
human  conditions  (ch.  9  :  19-24).  —  But  if  Ihe 
truth  of  God  through  my  falsity  abounded 
unto  his  glory.  Truth  and  falsehood  are  not 
merely  characteristics  of  speech  or  expression. 
Truth  is  life  in  accordance  with  the  eternal  laws 
of  life ;  falsehood  is  life  which  is  false  to  those 
laws.  So  Christ  says  of  himself,  "I  am  the 
truth,"  and  of  Satan,  '-He  abode  not  in  the 
truth,  because  there  is  no  truth  in  him"  (John  14  : 
6 ;  8 :  44).  The  argument  of  the  objector  then 
is  this :  If  God's  trutli  in  dealing  with  men  is 
made  manifest  by  their  evident  falsity  in  dealing 
with  each  other,  why  are  they  judged  to  be  sin- 
ners ?  This  objection  Paul  does  not  even  think 
it  necessary  to  answer.  He  simply  brings  it  to 
its  practical  outcome  :  Let  us  do  evil,  that  good 
may  come,  and  so  leaves  it.  Any  metaphysics 
which  conducts  to  practical  immorality  is  there- 
by condemned.— As  we  be  slanderously  re- 
ported. "We  can  only  conjecture  who  they 
were  who  charged  the  Apostle  with  doing  evil 
that  good  may  come.  From  the  Epistle  of  St. 
James  it  may  be  inferred  that  there  were  among 
the  Jews  those  whom  we  should  term  antino- 
mians,  who  preached  faith  without  works  ;  who, 
[  as  Philo  informs  us,  held  it  sulBcient  to  keep  the 
;  spirit  of  the  law  without  conforming  to  its  cere- 
monies or  other  requirements.  In  the  teaching 
of  St.  Paul,  there  was  sufficient  to  form  the 
j  groundwork  of  such  an  accusation.  That  he  was 
sensitive  to  the  charge,  and  apprehensive  of  the 
I  abuse  of  his  doctrine,  is  evident  from  chap.  6  : 1." 


Cii.   TIL] 


KOMANS. 


117 


3  What  then?  are  we  better //««« /A^r .'  No,  in  no 
wise  :  for  wo  have  before  proved  both  Jews  and  Gen- 
tiles, that  they  are  all  under  sin  : 

lo  As  it  is  written.'  There  is  none  righteous,  no,  not 
one  : 

It  There  is  none  that  understandeth,  there  is  none 
that  seckelh  after  (.'.od. 

12  They  are  all  gone  out  of  the  way,  they  are  to- 
gether become  unprofitable;  there  is  none  that  doeth 
good,  no,  not  one. 

13  Their  throat  f  is  an  open  sepulchre  ;  with  their 


tongues  they  have  used  deceit  ;  the  poison''  of  asps  is 
unticr  their  lips: 

14  Whose  mouth  '  is  lull  of  cursing  and  bitterness  : 

15  Their  feetJ  are  swift  to  shed  blood  : 

16  Destruction  and  misery  ure  in  their  ways: 

17  And  the  way  of  peace  have  they  not  known  : 

18  There  ''  is  no  fear  of  God  before  their  eyes  : 

19  Now  we  know,  that  what  things  soever  the  law 
saith,  it  saith  to  them  who  are  under  the  law  ;  that 
every  mouth  '  may  be  stopped,  and  all  the  world  may 
become  guilty  betore  God. 


f  Ps.  14,  53 g  Ps.  5  :  9 . 


.  i  Ps.  10  :  1 .  .  .  .  j  Isa.  69  :  7,  8 ....  k  I's.  .■(6:1...    I  Ts.  107  :  45. 


— (Jowett.)  Christ  came  under  the  same  accusa- 
tion while  he  lived.  See  his  repudiation  of  it  in 
the  Sermon  on  the  Mount  (Matt.  r> :  17-20). — Whose 
damnation;  i.e.,  condemnation.  In  old  Eng- 
lish, the  word  "damnation"  did  not  possess  its 
present  signification  of  future  eternal  retribu- 
tion. It  was  simply  equivalent  to  condemnation  ; 
thus  we  have  in  Chaucer,  "  Damnj^ed  was  he  to 
deye  in  that  prisoun."' 

9-20.  What  then?  This  carries  back  the 
argument  to  the  point  where  it  was  dropped  at 
verse  ~9  of  the  preceding  chapter. — Are  we 
(Jews)  any  better  than  they  (Gentiles)  ?  In 
bringing  his  charge  against  the  Jews  he  identifies 
liimself  with  them  (comp.  1  cor.  4  :  e).  There  is  a 
dilliculty  in  the  Greek,  here,  the  nature  of  which 
is  indicated  by  the  fact  that  the  Old  and  New 
Ver.sions  give  directly  contrary  translations.  The 
Old  Version  as  above,  Are  we  better  than  they  ? 
the  New  Version,  Are  we  in  tvorse  case  than  they  ? 
Alford  gives  a  list  of  seven  different  interpreta- 
tions, for  each  of  which  there  is  responsible, 
scholarly  authority.  In  such  a  case  the  context 
is  the  best  guide ;  and  the  context  sustains  the 
reading  of  the  Old  Version,  which  is  that  of 
Alford,  Luther,  Calvin,  Tholuck,  Jowett,  and 
others.  Jowett  indicates  the  connection  with 
the  previous  chapter ;  "  lie  (Paul)  had  not  dis- 
tinctly denied  the  privileges  of  the  Jews ;  he  had 
at  least  veiled  the  moral  principle  for  which  he 
was  conti-nding  under  the  figure  of  the  Jew  in- 
wardly and  circumcision  of  the  heart.  *  *  *  At 
length,  dropping  his  enumeration  of  the  advan- 
tages of  the  Jew,  he  boldly  afTirms  the  result, 
that  the  Jew  is  no  better  than  the  Gentile,  and 
that  all  need  tlie  salvation  which  all  may  have.'' 
— \ot  at  all.  For  we  before  accused 
both  Jews  and  (Jreeks  that  they  are 
under  sin.  Obsen-e,  not  under  punishment, 
nor  under  condeiimation,  though  both  are  true  ; 
but  under  xin.  It  is  the  du  itself,  not  the  pen- 
alty which  it  involves,  which  is  the  burden  under 
which  humanity  is  bowed  down,  and  from  which 
it  is,  by  redemption,  delivered.  This,  not  pen- 
alty or  condemnation,  is  the  great  fact  empha- 
sized in  the  quotation  which  follows. — As  it  is 
written.     Paul  quotes   from  several  passages 

(P«.  14  :  S-4  ;   5  :  9;     14«  :  ri ;    10  :  7  j     Prov.  1  :  16  ;    Iiaiah  59  : 


7, 8 ;  Ps.  .-ie :  1 ).  Thcsc  are  woven  together  by  Paul 
in  this  indictment  of  human  nature  ;  the  quota- 
tions are  free,  for  the  most  part  from  the  Septu- 
agint. — There  is  none  righteous,  no  not 
one.  The  Psalmist  (Ps.  14)  does  not  say  tiiis. 
He  says,  "The  Lord  looked  down  from  heaven 
upon  the  children  of  men  to  see  tf  there  were 
any  that  did  understand  and  seek  God."  Paul 
embodies  the  result  of  this  down-looking  in  his 
own  words. — Now  we  know  that  whatso- 
ever things  the  law  suith,  it  saith  to 
them  that  are  under  the  law.  The  Jew 
can  not  deny  the  inspiration  and  authority  of  his 
own  O.  T.  Scripture,  nor  its  application  to  him- 
self. For  these  characterizations  are  taken  not 
from  descriptions  of  the  Gentile  Avorld,  but  from 
pictures  by  the  Hebrew  poets  and  prophets  of 
their  own  people  in  the  time  of  Jewish  degen- 
eracy. It  is  true  that  a  description  of  apostasy 
of  a  nation  at  one  time  does  not  prove  its  univer- 
sal ajiostasy  ;  that  "  because  England  was  cruel 
in  the  time  of  the  civil  wars,  or  because  Charles 
the  First  had  bitter  and  cruel  enemies,  we  could 
not  argue  that  the,  present  generation,  not  to  say 
the  whole  world,  fell  under  the  charge  of  the 
same  sin." — {Jowett.)  It  must,  however,  be  re- 
membered that  the  Jewish  pride  was  an  heredi- 
tai-y  pride,  the  Jew  counted  himself  as  the 
favorite  of  God  lecause  he  was  a  Jew,  and  the 
child  of  such  ancestry.  Proof  from  his  own 
sacred  records,  that  his  ancestry  was  under  con- 
demnation, as  a  guilty  and  godless  one,  took 
away  the  ground  from  under  his  pride.  It  left 
him  far  more  speechless  than  any  argument 
drawn  from  his  present  moral  condition  would 
have  done.  The  argument  in  its  scope  is  analo- 
gous to  that  employed  by  Christ  in  Matt.  ~o  :  29- 
IjG.  Paul's  citations  here  are  not  merely  illustra- 
tions. They  are  argumentative,  his  object  being 
to  convict  the  Jewish  race,  as  a  race,  of  sin,  be- 
cause the  Jewish  pride  was  a  race  pride. — That 
every  month  may  be  stopped.  "If  the 
Jew's  mouth  is  shut,  and  liis  vaunting  in  the  law 
is  taken  away,  then  much  more  the  Gentile's,  and 
the  whole  world  becomes  guilty  before  God." — 
(Alfonl.)  In  fact,  the  Gentiles  in  the  church,  and 
it  was  to  a  church  Paul  was  writing,  did  not  vaunt 
themselves  as  the  favored  of  God.     They  gladly 


118 


ROMAJSS. 


[Ch.  hi. 


20  Therefore  ™  by  the  deeds  of  the  law  there  shall  no 
flesh  be  justified  in  his  sight :  for  by  the  law  /s  the 
knowledge  of  sin. 


21  But  now  the  righteousness  of  God  without  the 
law  is  manifested,  being  witnessed  by  the  law"  and 
the  prophets  ; 


m  Ps.  143  :  2. .  .  .n  Acts  26  :  22. 


acknowledged  that  they  came  into  the  church 
Lj'  his  free  grace  ;  Paul's  object  is  to  show  that 
Jew  and  Gentile  came  in  together  on  the  same 
basis. — And  all  the  world  may  be  brought 
under  the  judgment  of  God.  That  is,  may 
be  seen  to  be  subject  to  his  just  condemnation 
and  needing  his  pardon  and  his  grace. — Be- 
cause ;  not  therefore.  The  Apostle  does  not,  as 
in  our.  Old  Version  he  appears  to  do,  draw  a 
general  conclusion  from  what  has  gone  before  ; 
he  states  a  reason  for  the  assurance  that  the  con- 
demnation of  the  O.  T.  was  directed  against  the 
Jews,  and  shows  all  the  world  to  be  guilty  before 
God  ;  this  reason  is  found  in  a  further  quotation 
from  the  Psalms  (ps.  143 : -2). — By;  (fz)  out  of, 
indicating  the  source  or  origin  of  justification  or 
rightening. — The  deeds  of  the  law ;  obedi- 
ence to  external  statutes,  whether  divine  or 
human.  There  is  neither  here  nor  any  where  else 
in  the  N.  T.  a  ground  for  supposing  that  Paul 
uses  the  term  law  to  signify  the  ceremonial  law. 
It  is  not  by  obedience  to  law  that  character  is 
redeemed  from  sin  and  set  right  in  God's  sight. 
— Shall  no  flesh  be  Tightened  in  his  sight. 
Obedience  to  law,  if  it  were  perfect,  would  not 
make  the  obedient  right  in  God's  sight,  for  God 
looks  upon  the  heart  (1  sam.  le ;  ?),  that  is,  upon 
the  character,  not  upon  the  conduct. — For 
through  the  law  cometh  the  knowledge 
of  sin.  This  added  clause  ought  to  have  pre- 
vented the  error  of  imagining  that  Paul  speaks 
here  of  ceremonial  law  merely.  His  meaning  is 
interpreted  by  his  own  experience  as  rendered  in 
the  seventh  chapter.  The  knowledge  ( t/r/yi  woic) 
of  sin  is  a  spiritual  consciousness  of  it,  a  personal 
conviction  of  it.  This  declaration,  and  1  Tim. 
1  :  9,  indicate  Paul's  interpretation  of  the  func- 
tion of  law.  It  is  first  to  afford  a  standard  of 
life,  and  so  bring  home  to  men  a  consciousness  of 
their  sinfulness,  and  second  to  restrain  wicked 
and  lawless  men  from  overt  acts  which  are  inju- 
rious and  destructive  to  themselves  and  others. 
It  is  not  redemptive  ;  and  is  only  incidentally 
reformatory. 

21-2G.  These  verses  sum  up  the  conclusion  of 
Paul's  argument  thus  far  and  lead  on  to  the  rest 
of  the  Epistle,  which  is  simply  an  amplification 
and  illustration  of  them,  drawn  partly  from  per- 
sonal experience  and  partly  from  Scripture.  The 
correct  interpretation  of  this  passage  affords 
therefore  a  key  to  the  interpretation  of  the  whole 
Epistle,  and  a  misreading  of  the  meaning  here  is 
fatal  to  the  reading  of  the  whole  Epistle,  and 
indeed  to  the  reading  of  Paul's  entire  life  and 


teaching.  In  some  important  respects,  as  indi- 
cated in  the  general  interpretation  of  this  chapter, 
my  understanding  of  this  passage,  as  of  what  has 
preceded  and  what  follows,  differs  from  the  in- 
terpretation current  in  the  commentaries  and 
works  of  theology.  In  the  notes  here  I  simply 
take  up  the  passage  clause  by  clause  so  as  to  verify, 
or  at  least  indicate,  the  grounds  of  the  general  con- 
clusions as  embodied  in  the  paraphrastic  trans- 
lation on  i^age  114  above. — But  noAV  ;  in  these 
later  day.-;,  and  under  the  Christian  dispensatioiL 
— Apart  from  the  law ;  by  another  method. 
— God's  righteousness;  neither  ?^e  righteous- 
ness of  God  as  in  the  Old  Version,  nor  a  right- 
eousness as  in  the  New  Version ;  the  definite 
article  is  wanting,  but  its  absence  does  not  indi- 
cate what  the  indefinite  article  does  in  English. 
God's  righteousness  is  neither  an  attribute  nor  a 
gift ;  it  is  God's  true  character ;  see  Introduc- 
tion, pp.  54r-57,  and  note  on  ch.  1 :  17. — Is  man- 
ifested. While  it  is  too  much  to  say  that  the 
only  object  of  the  life,  sufferings,  and  death  of 
Christ  was  to  mayiifext  the  true  nattire  of  God  to 
man,  it  is  worthy  of  note  what  emphasis  Paul 
puts  upon  this  aspect  of  the  incarnation  and  the 
atonement.  In  chapter  1 :  16,  17  this  is  the  only 
aspect  he  refers  to  :  "therein  is  revealed  GoA's 
righteousness ;  "  in  this  passage  he  reiterates  with 
repeated  emphasis  this  aspect  of  it :  God's  right- 
eousness hath  been  manifested;  "whom  God 
hath  set  forth,"  i.  e.,  before  the  world,  "to  shew 
his  righteousness,"  "for  the  shewing  of  his 
righteousness  at  this  present  time."  This  repe- 
tition indicates  the  emphasis  which,  in  Paul's 
mind,  attached  to  the  revelatoiy  character  of  the 
Gospel ;  to  the  Gospel  as  a  manifestation  of  the 
true  character  of  God. — Being  witnessed  by 
the  law  and  the  prophets.  The  same  char- 
acteristic of  God  is  testified  to  by  the  O.  T.;  in 
fragments  there,  in  perfection  in  the  N.  T. 
(Heb.  1 : 1, 2) ;  Hot  Understood  by  the  Jews  because 
they  were  hard  of  heart  and  slow  to  believe,  and 
read  with  a  veU  upon  their  hearts  (Lute  24 :  25 ; 
2  Cor.  3 :  14,  lo).  The  God  of  the  O.  T.  and  the  God 
manifested  in  the  New  in  Jesus  Christ  his  Son 
are  the  same ;  and  the  witness,  if  it  be  read 
aright,  is  the  same.  "  This  (declaration)  pre- 
cludes the  misconception  that  the  righteousness 
revealed  apart  from  the  law  is  opposed  or  foreign 
to  the  O.  T.,  and  is  consequently  an  Innovation 
without  a  background  in  sacred  history. " — Meyer. 
— God's  righteousness,  however  through 
(di'u),  faith  in  the  Messiah.  It  is  the  same 
character  or   righteousness  witnessed   then   by 


Ch.  iii.j 


1K)MA.\S. 


119 


22  Even  the  righteousness  of  God,  ivhich  is  by 
faith"  of  Jesus  Christ,  unto  all  and  upon  all  them  that 
believe  :  for  there  is  no  difference  : 


23  For  all  I"  have  sinned,  and  come  short  of  the  glory 
of  God  ; 

24  Bcinp:  justified  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus: 


.p  Ecclcs. 


the  law  and  tho  prophets,  now  by  the  Messiah, 
Siuritually  receiyed  as  the  revehiiiou  of  (iod's 
trae  character.  The  word  Jesus  is  wanting  in 
tht  best  text.  Faith  in  the  Messiah  prefig- 
ure! by  type  and  ceremony,  and  foretold  oy 
prophet,  was  not  unknown  as  a  ground  of  right- 
eousness in  the  0.  T.  and  to  the  ancient  Hebrews. 
This  truth  Paul  biings  out  more  clearly  in  the 
following  chapter  resjiecting  Abraham.  That 
faiih  involved  an  expectation  of  the  Messiah, 
founded  on  the  word,  and  therefore  on  the  char- 
acter ur  righteousness  of  God. — Unto  all  Avho 
exercise  faith.  The  words  upon,  all  are  t)mitted 
by  Wtstcott  and  Hort,  and  bj-  Jowett  and  the 
New  Version  ;  they  do  not  alter  the  sense  ;  they 
onlj-  add  emphasis.  God's  righteousness,  i.  e., 
his  true  character,  is  revealed  both  in  the  O.  T. 
and  the  N.  T.  as  offered  unto  and  conferred  upon 
all  those  who  exercise  faith  in  him  through  his 
Son,  and  so  become  themselves  sous  of  God,  and 
partakers  of  the  divine  nature  (Rom.  8 :  i4;  2  Pet. 
1  : 4).  It  is  revealed  only  to  those  who  have  a 
spiritual  apprehension,  i.  <'.,  faith;  and  the  Mes- 
siah was  crucified  by  the  Jews  because  they 
knew  him  not  (Acts  13  -.  n  -,  1  Cor.  2:8);  i.  e.,  had  no 
faith  to  perceive  his  true  character. — For  there 
is  no  ditlerence ;  between  Jew  and  Greek. 
All  men,  Jew  and  Gentile,  Christian  and  pagan, 
stand  on  the  same  looting,  and  are  treated  upon 
the  same  princii)les  by  God. — For  all  have 
sinned  and  fall  short  of  the  glory  of 
(>od.  The  first  i#  past ;  we  have  committed 
sin  ;  the  second  is  present ;  we  do  constantly  fall 
short  of  God's  glory  ;  the  first  relates  to  acts, 
the  second  to  character.  The  glory  of  God  is 
not  .his  praise,  nor  his  glory  which  he  receives  in 
the  heavenly  state  from  the  believer  (both  mean- 
ings are  attached  to  it  by  commentators),  but 
that  glorious  image  of  God  which  constitutes  the 
Father's  ideal  of  character  for  all  his  chQdren. 
Man  was  made  in  that  image  (o^n.  1  : 2:),  his  bear- 
ing that  image  makes  him  the  glory  of  God 
(1  Cor.  n  :  7),  that  glory  is  shown  forth  by  us  when 
we  laj'  hold  on  and  realize  the  presence  of  God 
(s  Cor.  1  :  20).  To  this  glofj',  conferred  in  redemp- 
tion by  his  divine  power,  his  promises  call  us 
(2  Pet.  1 : 3).  That  glory  has  been  realized  bj-  but 
one  man,  the  man  Christ  Jesus,  who  is  the 
brightness  of  his  Father's  glory  (Heb.  1  :  .3),  and 
we  are  changed  into  the  same  glory  as  we  receive 
and  reflect  his  image  in  our  own  lives  (2  cor.  3:  is). 
In  view  of  these  passages  I  fail  to  understand 
Alford's  declaration  that  the  interpretation,  glo- 


rious image  of  God,  is  ''  against  both  the  usage 
and  the  context  of  the  passage,"  "The  glory  of 
God  can  not  in  reality  be  any  thing  essentially 
different  from  the  righteousness  of  God."' — 
{Meyer.)  It  is  God's  own  character  for  wliich  he 
had  from  the  first  intended  us,  of  which  he  gives 
in  the  life  and  character  oi'  Christ  an  exemplifica- 
tion, and  into  which  he  transforms  us  by  his 
redeeming  grace. — Being  rightened.  Brought 
into  right  relations  with  him,  and  so  into  a  right 
and  harmonious  character  in  ourselves  ;  set  right 
and  made  riuht  (see  Introduction,  p.  58,  59). — 
Freely  by  his  grace.  Freehj,  without  any 
cause  or  reason  outside  himself.  The  Greek 
word  rendered //-tt'^y  (Jcootai),  is  the  one  used  in 
John  15  :  25.  They  hated  me  witTund  a  raiise. 
The  cause  of  God's  redeeming  love  lies  in  nothing 
exterior  to  himself ;  its  springs  are  in  his  owti 
essential  and  eternal  nature  (Ephes.  2 :  4 ;  1  John  4  : 
10, 19 ;  Rom.  6 : 2.3).  ITis  grace,  his  disposition  of  kind- 
ness and  good-will  toward  his  children.  This 
sentence,  confirmed  by  the  whole  current  of  N.  T. 
teaching,  negatives  the  idea  that  the  redemption 
spoken  of  in  the  next  clause  is  for  the  purpose 
of  purchasing  or  winning  the  good-will  of  God 
toward  his  children.  The  sacrifice  of  Christ  Ls 
not  for  the  purpose  of  inducing  God  to  forgive. 
— Through  the  redemption  that  is  in 
Christ  Jesns.  The  tigure  is  of  a  ransom  paid 
for  the  deliverance  of  a  slave  or  prisoner.  Paul 
himself  is  to  be  studied  in  parallel  passages  to 
ascertain  what  is  the  slavery  from  which  Christ 
purchases  us.  And  that  study  makes  it  clear 
that  he  purchases  us  not  from  the  wrath  of  God, 
whose  love  he  buys,  but  from  the  burden  and 
dominion  of  sin.  We  were  slaves  to  sin ;  we  are 
made  free  from  the  law  of  sin  and  death  and  be- 
come the  bondmen  of  righteousness  (ch.  6 :  17,  is). 
The  following  are  all  the  passages  in  which  Paul 
uses  this  word  redemption :  Rom.  3  :  24 ;  8  :  2o ; 
1  Cor.  1  :  m  ;  Ephes.  1  :  T,  14  ;  4  :  30  ;  Col.  1  :  14  ; 
Heb.  9  :  15  ;  11  :  35  ( rendered  ihiivcrance').  It  is  ) 
clear  from  Rom.  8  :  23,  and  Ephes.  1  :  14  ;  4  :  30,  ' 
that  the  redemption  of  which  Paul  speaks  is  not 
completed  in  this  life,  but  is  looked  forward  to 
by  him  to  be  completed  in  the  future ;  but  the 
deliverance  from  divine  wrath  and  the  reconcil- 
iation of  the  soul  to  God  is  complete  and  perfect 
in  this  life ;  we  are  the  sons  of  God  (Rom.  s :  ib; 
1  John  5 :  2).  It  is  equally  clear  from  1  Cor.  1:1^; 
Ephes.  1:7;  Col.  1  :  14;  Heb.  9  :  15,  that  this 
purchased  redemption  is  deliverance  from  the 
power  and  dominion  of  sin.     It  is  coupled  in 


120 


KOMANS. 


[Ch.  III. 


25  Whom  God  hath  set  forth  to  be  a  propitiation 
through  faith  in  his  blood,  to  declare  his  righteousness 
for  the  remission  of  sins  that  are  past,  through  the  for- 
bearance ot  God : 


26  To  declare,  /  say^  at  this  time,  his  righteousness  : 
that  hei  might  be  just,  and  the  justifier  of  him  which 
believeth  in  Jesus. 


(J  ActE  IS  :  J*,  'it. 


1  Cor.  1  :  30  with  ■wisdom,  righteousness,  and 
sanctification  ;  it  is  explicitly  declared  in  Ephes. 
1  :  T  and  Col.  1  :  14  to  be  the  forgiveness  or 
remission  or  sending  away  of  sins  (see  notes 
there  and  Introduction,  pp.  68,  69) ;  and  it  is  de- 
fined explicitly  in  Ileb.  9  :  15  to  be  redemption 
from  transgressions.  Comp.  1  Thess.  5:9,  "  God 
hath  not  appointed  us  to  wrath  but  to  a  pur- 
chatitd  posse.ssiu/1  of  salvation  through  our  Lord 
Jesus  Christ ;  "  and 2  Thess.  2  :  13, 14,  "  God  hath 
from  the  beginning  chosen  you  to  salvation 
through  sanctification  of  the  Spirit  and  belief  of 
the  truth,  whereunto  (i.  e.,  to  sanctification  or 
holiness  of  character)  he  called  j'ou  by  our  Gos- 
pel, to  the  purchased  possession  of  the  glorj'  of 
the  Lord  Jesus  Christ,"  i.  e.,  to  be  like  him,  joint 
heir  with  him,  partaker  of  his  nature.  The 
redemption  that  is  in  Christ  Jesus  is  redemption 
from  the  curse  and  the  power  of  sin.  How  this 
redemption  from  .sin  is  accomplished  is  indicated 
in  the  next  clause. — Whom  God  hath  set 
forth.  Before  the  world,  publicly  (Robinson's 
Lexicon). — To  be  a  3Iercy-Seat.  The  Greek 
word  {iXaaTtjni.01)  occurs  in  the  N.  T.  only  here, 
and  in  Heb.  9:5;  in  the  latter  place  it  is  ren- 
dered Mercy-Seat.  It  occurs  in  the  Septuagint 
version  of  the  0.  T.  in  the  following  passages, 
and  is  uniformly  rendered  Jleroj-Seat :  Exod.  25  : 
17,  23  ;  Lev.  16  :  2,  13  ;  26  :  34  ;  4ft  :  20  ;  Numb. 
7  :  89.  I  am  unable  to  see  any  good  reason  for 
departing  from  the  uniform  translation  of  this 
word  in  every  place  where  It  occurs  in  the  Bible, 
and  rendering  it  here  23ropi(iation ;  and  this  de- 
parture has  greatly  added  to  the  difficulty  of 
rendering  intelligible  this  passage.  In  the  Taber- 
nacle, and  in  the  subsequent  Temple,  behind  the 
veil,  in  the  Holj'  of  Holies,  in  the  most  sacred 
place,  which  gave  sacred  ness  to  the  entire  edifice, 
was  the  ark  of  the  covenant,  a  chest  or  box  of 
shittim  or  accacia  wood,  containing  the  tables  of 
the  covenant.  The  lid  of  this  ark  was  a  plate  of 
gold,  and  was  shadowed  by  the  two  cherubim. 
This  golden  top  of  the  ark  of  the  covenant  was 
the  Mercy-Seat.  This  ark  and  Mercy-Seat  stood 
in  the  Temple  where  the  idol  stood  in  the  pagan 
temples,  and  was  the  representative  of  an  invisi- 
ble, spiritual  God,  who  manifested  himself  to 
Israel  in  the  Law  within  the  Ark,  and  on  the 
Mercy-Seat  above  it.  The  function  of  this  Mercy- 
Seat  was  clearly  defined  in  the  Levitical  law.  It 
was  the  manifestation  of  God  to  his  people,  the 
peculiar  place  of  communion  between  him  and 
them,  the  place  of  mediation  and  manifestation. 


"Thou  shalt  make  a  Mercy-Seat  *  *  *  and 
there  I  will  meet  with  thee  and  commune  with 
thee  from  above  the  Mercy-Seat"  (Eiod.  25 :  n,  22). 
"I  will  appear  in  the  cloud  upon  the  Mercy- 
Seat"  (Lev.  iG :  2).  "And  when  Moses  was  gone 
into  the  Tabernacle  of  the  Congregation  to  speak 
to  him  (marginal,  God)  then  he  hi-ard  the  voice 
of  One  speaking  to  him  from  ofE  the  Mercy -Seat " 
(xomb.  7 :  b; ).  Thcsc  vcrscs  clearly  define  the  func- 
tion of  the  Mercy-Seat  in  the  Jewish  ritual  and 
its  aspect  in  the  Jemsh  mind  ;  it  was  the  point 
of  communion  between  God  and  man.  Translate 
this  Greek  word  here,  as  it  is  everywhere  else  in 
the  Bible  translated,  and  as  it  was  translated  by 
Tj^ndale,  and  give  to  it  this  significance  attached 
to  it  by  centuries  of  association  in  the  Jewish 
mind,  and  the  Apostle's  meaning  is  cleared  of 
the  confusion  which  has  resulted  from  transfer- 
ring to  the  English  the  form  of  the  Latin  word 
propUiatorium,  used  in  the  Vulgate,  both  in  the 

0.  T.  and  the  N.  T.,  to  designate  the  Mercy- 
Seat.  The  passage  will  then  read :  W/ioni  God 
hath  set  forth  before  the  world  as  tJie  Mercy-Seat, 
through  whom  ice  have  access  to  the  Father  (Ephee. 
2  :  is),  tJie  one  Mediator  between  God  and  man, 
(i  Tim.  2  :  5),  once  hidden  behind  the  veil,  but  now  the 
veil  being  rent,  set  forth  to  all,  laymaii  as  well  as 
2Jriest,  Gentile  as  icell  as  Jew,  that  all  may  have  free 

approach    (Heb.    lO  :  19-22  ;    1   John   1  :  s).       Of  Clirist's 

sufferings  as  appeasing  God's  wrath  and  making 
him  propitious  to  man,  there  is  no  hint  in  this 
passage,  thus  read  in  the  light  of  parallel  pas- 
sages, and  as  it  would  have  been  read  by  the 
devout  Jew  familiar  both  with  the  word  and  with 
the  spiritual  significance  of  the  sacred  spot  which 
it  indicated.  It  is  proper  to  advise  the  reader 
that  Meyer,  Alford,  Jowett,  and  the  commenta- 
tors generally,  give  to  the  word  the  meaning 
given  to  it  by  our  translators.  But  they  do  not 
give  what  seems  to  me  to  be  any  adequate  reason 
for  rejecting  the  general,  and  as  I  believe,  fun- 
damental principle  of  interpretation,  that  in  all 
difficult  passages  every  doubtful  word  is  to  be 
understood  as  the  immediate  readers  would  have 
understood  it,  or  at  least  not  inconsistently  with 
such  an  understanding. — Through  faith  in  his 
blood.  There  is  some  question  whether  this 
phrase  should  read.  Through  faith  in  his  blood, 

1.  e.,  through  faith  which  apprehends  and  rests 
upon  Christ's  blood,  or  by  his  blood  through 
faith,  i.  e. ,  by  his  blood  as  the  cause  of  salvation, 
through  our  faith  as  the  means  of  salvation.  The 
latter  is  the  rendering  of  the  New  'Version,  and 


Cii.    III.) 


KOMANS. 


121 


L>7  Whore   is  boastinjr   then  ?     It   is  excluded.     Bj* 
what  hiw  ?  of  works  ?     N'ay  ;  but  by  the  law  of  faith. 


28  Therefore  we  conclude  ihal^  a  man  is  justified  by 
faith  without  the  deeds  of  the  liiw. 


r  ver.  20,  22  ;   eh. 


is  sustained  by  Jowett,  Meyer,  and  Alford ;  tbe 
fortuer  rendering  is  that  of  the  Old  Version  and 
of  the  American  Revision  in  the  New  Version, 
and  appears  to  nie  the  simpler  and  more  natural 
interpretation,  altliough  called  "unexampled" 
by  Alford  ;  luul  Jowett  declares  that  no  such  ex- 
pression occurs  in  Scripture  "as  faith  in  the 
blood,  or  even  in  the  death  of  Christ."  But  as 
our  faith  eviilently  must  apprehend  and  rest 
upon  that  which  saves  us,  the  difference  in  the 
rendering  is  not  practically  material.  In  further 
iuterjireting  this  enigmatical  language  we  are 
to  apply  the  same  principle  used  in  interpreting 
the  preceding  clause.  What  would  a  pious  Jew 
understand  by  the  "blood?"  What  but  sacri- 
fice y  The  whole  Jewish  ritual  was  a  bloody  one. 
The  shedding  of  blood  in  sacrifice  was  the  ex- 
pression of  every  form  of  worship, — penitence, 
j)raise,  consecration.  Pre-emiuently  it  was  the 
expression  of  repentance  on  the  i)art  of  sinful 
humanity,  and  of  pardon  on  the  part  of  God. 
This  signification  to  the  Jewish  mind  is  indicated 
by  Ileb.  9  :  22.  "  Without  the  shedding  of  blood 
is  no  remission  "  (of  sins).  Particularly  the 
Mercy-Seat  could  be  approached  only  by  the 
High  Priest  on  the  Great  Day  of  Atonement, 
and  by  liim  only  as  he  sprinkled  the  blood  of  the 
sacrifice  on  and  before  the  Mercy-Seat,  to  blot 
out  all  the  transgressions  which  the  law  under- 
neath was  ever  charging  upon  the  people 
(Uv.  16 :  2,  14,  16).  Christ  is  the  Lamb  of  God 
wliich  taketh  away  the  sin  of  the  world  (john  i :  29). 
His  sufferings  and  death  are  pre-eminently  saeri- 
ficiiil.  What  in  the  Jewish  ritual  the  bloody 
sacrifices  were,  that  in  Paul's  apprehension  the 
life,  sufferings,  and  deatli  of  Christ  are  in  Chris- 
tianity. Jesus  Christ  is  to  the  world  what  the 
entire  system  of  sacrifices  was  to  the  Hebrew 
race.  The  contrast  and  the  parallel  are  both 
indicated  with  wonderful  terseness  in  Paul's 
jihraseology  here,  where  every  w^ord  is  jjregnant 
with  mercy.  In  the  Hebrew  system  there  was  a 
Mercy-Seat  where  God  met  humanity  ;  it  was  hid 
behind  the  veil ;  only  the  High  Priest  could  enter ; 
and  lie  only  once  a  year  ;  and  then  only  with  the 
sheilding  of  blood.  In  the  Christian  system  (>od 
hatli  set  forth  before  all  the  people  Jesus  Christ 
his  Son,  as  a  Mercy -Seat ;  to  whom  all  have 
access ;  at  all  times ;  and  no  other  blood  is 
needed  than  that  which  he  has  himself  shed. 
For  interpretation  of  this  passage  by  Paul  or  by 
one  of  his  pupils  read  with  care  Heb.  'J  :  1-14. 
Faith,  the  reader  must  remember,  is  here,  and 
every-where  in   Paul's  use   of  it,  not  belief — it 


never  stands  for  an  intellectual  apprehension  ; — 
nor  trust,  it  is  never  a  mere  reliance  ; — nor  choice, 
it  is  never  an  act  of  the  will ; — but  spiritual  aji- 
prchension  and  appreciation,    "the   evidence  of 

things     unseen  "      (ikb.     11    :    1  ;      .omp.     2    Cor.    4  :  is). 

"Faith  in  his  blood,"  then,  is  a  spiritual  appre- 
hensicm  and  appreciation  of  Christ's  sacrifice  ; 
not  an  ophiion  about  it,  not  merely  a  reliance 
ujjon  it,  but  a  spiritual  participation  in  it.  We 
have  faith  in  his  cross  when  we  take  up  our  cross 
and  follow  him;  faith  in  his  sufferings  and  sac- 
rifice for  sin  when  we  share  his  burden  and  feel 
its  bitterness,  when  we  .suffer  with  him  (Rom. 8  :n; 
2  Tim.  2:11, 12). — To  .slicw  his  righteousness 
through  the  passing;  over  of  sins,  that  are 
past,  in  the  forbearance  of  God.  The  life, 
sufferings,  and  death  of  Christ,  atoning  for  sin, 
make  it  clear  that  God's  passing  over  of  sins  in 
the  past,  in  both  Jew  and  (ientile,  was  due  not 
to  his  moral  indifference,  as  skeptics  then  sup- 
posed and  still  suppose  (2  Pet.  :i  ;  3,  4),  but  to  his 
forbearance,  i.e.,  his  holding  back{(xyix'iii(u)  ot  his 
indignation  against  sin,  that  by  the  forth-putting 
of  his  own  nature  in  divine  impulses,  he  might 
reclaim  sinful  humanity  from  their  sins.  Parallel 
to  this  declaration  of  God's  forbearance  toward 
humanit}',  interpreted  l)y  the  revelation  of  his, 
purposes  of  mercy  in  Christ  Jesus,  are  Acts 
17  :  30 ;  Eom.  2  :  4.— To  shew  (01  th  his  right- 
eousness in  this  present  time.  The  atone- 
ment of  Christ  manifests,  not  merely  the  right- 
eousness of  God  in  the  forbearance  or  pasdiig 
over  t)f  sins  in  past  times,  but  also  in  the  forgiveness 
and  rernixfiion  of  sins  iu  the  present  time.  This 
pre.setit  time  is  tlie  time  of  the  Gospel  dispensa- 
tion.— That  he  might  be  righteous  and  the 
rightener  of  him  that  exercises  faith  in 
Jesus.  Not  that  he  might  be  the  rightener  of 
the  believer  notwithstanding  his  righteousness; 
but  that  he  might  be  seen  to  i>ossess  that  kind 
of  righteousness  which  does  righten  those  who 
through  faith,  i.  e.,  spiritual  apprehension,  come 
into  such  direct,  jjcrsonal,  sympathetic  relations 
with  God,  as  he  is  set  forth  in  Jesus  Christ  his 
Son,  that  they  can  become  the  recii>ients  of  his 
grace,  the  partakers  of  his  nature,  and  so  enter 
into  his  glory. 

27-31 .  These  verses  sum  up  the  course  of  the 
Apostle's  argument  thus  far. — Where  then  is 
the  boasting.  Of  the  Jews  (oii.  2 :  n). — It  is 
excluded.  By  what  law?  Of  works? 
Nay,  but  by  the  law  of  faith.  There  is 
perhaps  a  kind  of  Pauline  jilay  upon  the  word 
law.    The  law  forbids  boasting ;   nut  an  edict. 


122 


EOMANS. 


[Ch.   III. 


29  Is  he  the  God  of  the  Jews  only  ?  is  he  not  also  of 
the  Gentiles  ?    Yes,  of  the  Gentiles  also  : 

30  Seeing  it  is  one  God,  which*  shall  justify  the  cir- 


cumcision   by     faith,    and     uncircumcision     through 
faith. 

31  Do  we  then  make  void  the  law  through '  faith  ? 
God  forbid  :  yea,  we  establish  the  law. 


s  Gal.  3  :  S, 


,  .  .t  Heb.  10  :  15,  16. 


but  a  law  of  the  spiritual  nature.  If  a  man's 
character  is  built  b^'  his  own  activities,  if  he  is 
spiritually  a  self-made  man,  he  may  boast ;  but 
if  he  is  buUt  up  by  a  character  imparted  to  him, 
if  his  life  is  the  gift  of  God,  through  faith,  he 
can  glory  only  in  the  Lord  (i  Cor.  i  -.si).  "The 
contrast  is  not  here  between  the  law  and  the 
Gospel  as  two  dispensations,  but  between  the 
law  of  works  and  the  law  of  faith,  whether 
found  under  the  law  or  under  the  Gosi^el." — 
{Alford.) — For  Ave  conclude  that  inau  is 
lightened  by  faith  apart  from  the  deeds 
of  the  law.  Not  by  obedience  to  external 
enactments,  human  or  divine,  but  by  a  living, 
vital  fellowship  with  God,  by  receiving  the  play 
of  the  divine  nature  upon  our  own,  we  are 
Tightened  and  brought  into  oneness  with  God, 
"  Men  are  justLfled  from  within,  not  from  with- 
out ;  from  above,  not  from  below  ;  by  the  grace 
of  God,  and  not  of  ourselves  ;  by  Christ,  not  by 
the  law  ;  not  by  the  burden  of  ordinances,  but 
by  the  power  of  an  endless  life." — {.fowett.) — Is 
he  the  God  only  of  the  Jews,  and  not  also 
of  the  Gentiles  ?  This  is  but  repetition,  for 
the  sake  of  greater  clearness  and  emphasis,  of 
conclusions  arrived  at  and  stated  before  (ch.  2 :  e-ii). 


Yea  also  of  the  Gentiles ;  since  God  is 
one,  who  rightens  the  circumcision  by 
faith.  !So  that  the  circumcisiun  is  of  no  avail 
unless  it  be  the  expression  of  a  faith  in  God. — 
And  the  uncircumcision  through  faith. 
So  that,  as  in  the  case  of  Abraham,  the  faith  of 
one  uncircumcised  is  counted  to  him  for  right- 
eousness.— Do  we  then  make  the  law  of  no 
effect  ?  As  those  do  who  declare  that  the  Gos- 
pel lias  abolished  the  law  ;  a  verj^  common  decla- 
ration in  modern  times,  and  even  in  orthodox 
circles,  but  one  for  which  there  is  not  only  no 
iScriptural  authority,  but  which  here  and  else- 
where is  distinctly  and  emphatically  repudiated. 
See  Matt.  5  :  17-19,  where  the  relation  of  Christ 
to  the  law  is  stated  exactly  as  it  is  stated  here. 
Christ  came  not  to  abolish  but  to  fulfill  the  law, 
— By  no  means.  See  note  on  ch.  3  :  4. — But 
we  establish  the  law.  We  make  it  to  be 
steadfast,  b}-  showing  how  the  end  of  the  law, 
a  divinely  patterned  character  (1  Tim.  1  :  5),  is  ac- 
complished by  faith  in  a  Divine  Person.  The  law, 
like  an  outline,  indicates  the  character  to  be 
filled  out ;  God's  grace,  received  by  faith,  fills  up 
the  outline,  and  so  fulfills  the  law. 


CHAPTER    IV. 

TnE    OLD    TESTAMENT    DOCTJMNK    OF    F  A  T  T  IT , 


What  then  shall  we  say  'that  Abraham,  oiir  forefather  according  to  the  flesh,  hath  fouudf  ** 
For  if  Abraham  was  justified  by  works,  he  hath  whereof  to  glory  ;  but  not  toward  God.  For 
what  saith  the  scripture  y  And  Abraham  believed  God,  and  it  was  reckoned  unto  him  for 
righteousness.  Now  to  him  that  worketh,  the  reward  is  not  reckoned  as  of  grace,  but  as  of 
debt.  But  to  him  that  worketh  not.  but  bclieveth  on  him  that  justitieth  the  ungodly,  his  faith 
is  reckoned  for  righteousness.  Even  as  David  also  pronounceth  blessing  upon  the  man,  unto 
whom  God  reckoneth  righteousness  apart  from  works,  saying. 

Blessed  are  they  whose  iniquities  are  forgiven, 

And  whose  sins  are  covered. 

Blessed  is  the  man  to  whom  the  Lord  will  not  reckon  sin. 
Is  this  blessing  then  pronounced  upon  the  circumcision,  or  upon  the  uncircumcision  also  ?  for 
we  say.  To  Abraham  his  faith  was  reckoned  for  righteousness.  How  then  was  it  reckoned  ? 
when  he  was  in  circumcision,  or  in  uncii'cumcision  ?  Not  in  circumcision,  but  in  uncircum- 
cision :  and  he  received  the  sign  of  circumcision,  a  seal  of  the  righteousness  of  the  faith  which 
he  had  while  he  was  in  uncircumcision :  that  he  might  be  the  father  of  all  them  that  believe, 
though  they  be  in  uncircumcision.  that  righteousness  might  be  reckoned  unto  them  ;  and  the 
father  of  circumcision  to  them  who  not  only  are  of  the  circumcision,  but  who  also  walk  in  the 
steps  of  that  faith  of  our  father  Abraham  which  he  had  in  uncircumcision.  For  not  -through 
the  law  was  the  promise  to  Abraham  or  to  his  seed,  that  he  should  be  heir  of  the  world,  but 
through  the  righteousness  of  faith.  For  if  they  which  are  of  the  law  be  heirs,  faith  is  made 
void,  and  the  promise  is  made  of  none  effect :  for  the  law  worketh  wrath  ;  but  where  there  is 
no  law,  neither  is  there  transgression.  For  this  cause  it  is  of  faith,  that  it  may  be  according  to 
grace  ;  to  the  end  that  the  promise  may  be  sure  to  all  the  seed  ;  not  to  that  only  which  is  of  the 
law,  but  to  that  also  which  is  of  the  faith  of  Abraham,  who  is  the  father  of  us  all  (as  it  is 
written,  A  father  of  many  nations  ha\e  I  made  thee*  before  him  whom  he  believed,  even  God, 
who  quickeneth  the  dead,  and  calleth  the  things  that  are  not,  as  though  they  were.  Who  in 
hope  believed  against  hope,  to  the  end  that  he  might  become  a  father  of  many  nations,  accord 
ing  to  that  which  had  been  spoken,  So  shall  thy  seed  be.  And  without  being  weakened  in 
faith  he  considered  his  own  body  ^now  as  good  as  dead  (he  being  about  a  hundred  years  old), 
and  the  deadness  of  Sarah's  womb  :  yea.  looking  unto  the  promise  of  God.  he  wavered  not 
through  unbelief,  but  waxed  strong  through  faith,  giving  glory  to  God,  and  being  fully  assured 
that,  what  he  had  promised,  he  was  able  also  to  perform.  Wherefore  also  it  was  reckoned  unto 
him  for  righteousness.  Now  it  was  not  written  for  his  sake  alone,  that  it  was  reckoned  unto 
him  ;  but  for  our  sake  also,  unto  whom  it  shall  be  reckoned,  who  believe  on  him  that  raised 
Jesus  our  Lord  from  the  dead,  who  was  delivered  up  for  our  trespasses,  and  was  raised  for  our 
justification. 


1  .'^omc  ancient 
authorities  read 
of  Ahraham,  our 
forefather  accord' 
hiff  to  the  flesh  T 
**  For  '*  accord- 
ing to  the  fUth, 
hath  found ,*'  rcaj 
"  hath  found  ac- 
cording to  the 
jiesh,"^  and  put 
the  preseut  text 
into  the  margin.— 
Am.  Com. 


2  Or.  through  law. 


The  fourth  chapter  of  Romans  i.s  an  amplification  of  the  doctrine  stated  in  the  last 
ver.se  of  the  preceding  chapter.  Do  we  then  make  void  the  law  through  faith  ?  GihI 
forhid  :  Yea,  we  establi.sh  the  law.  The  notion  sometimes  openly  asserted,  more  frequently 
imidied,  that  the  New  Testament  is  inconsistent  with  and  a  substitute  for  the  Old  Testa- 
ment, is  not  only  utterly  foreign  to,  but  absolutely  iuconsi.stent  with,  Paul's  teaching. 
Indeed  it  is  impossible  that  he  should  have  commended  the  gospel  to  the  Jews  if  he  had 
regarded  or  presented  it  as  something  opposed  to  the  principles  inculcated  by  the  Old 
Testament.  For  the  Old  Testament  was  to  the  Jew  what  the  Bible  is  to  the  Protestant 
Christian,  only  regarded  with  a  still  greater  degree  of  reverence  ;  and  a  teacher  wlio  should 
havt!  undertaken  to  set  forth  a  system  of  religious  truth  inconsistent  with  and  su]>planting 
the  Old  Te.stament  would  not  even  have  received  a  hearing.  The  Jews  at  Berea,  com- 
mended for  their  nobility  of  mind,  searched  the  Scriptures  to  see  whether  the  word  of  Paul 


124  ROMANS.  [Ch.  IV. 

was  true,'  and  to  tlie  Scriptures  Paul  made  constant  appeal,  both  in  liis  letters  and  in  his 
spokeii  addresses.  In  the  fourth  chapter  of  Romans,  then,  Paul  undertakes  to  show  that 
his  doctrine  of  faith  is  in  accordance  with  the  doctrine  of  faith  inculcated  in  the  Jewish 
Scriptures  ;  that  it  is  a  natural  develijpment  therefrom,  differing  from  it  only  as  the  blossom 
differs  from  the  bud.  He  goes  back  to  Abraham,  father  of  the  faithful,  progenitor  of  the 
Jewish  nation,  and  in  all  their  history  the  most  prominent  exemplification  of  faith,  and  he 
inquires  what  was  the  faith  which  Abraham  exemplified  :  "  What  then  shall  we  say  that 
Abraham,  our  father  as  pertaining  to  the  flesh,  hath  found  ?"  Thus  the  fourth  chapter  of 
Romans  is  identical  in  doctrine  and  spirit  with  the  eleventh  chapter  of  Hebrews,  though 
the  latter  draws  on  the  whole  of  the  Old  Testament  history,  while  the  former  draws  only 
on  tlie  life  and  character  of  Aljraham,  to  illustrate  and  enforce  the  same  doctrine  of  faith ; 
namely,  that  it  is  the  substance  of  things  hoped  for,  the  evidence  of  things  not  seen.* 
Abraham  was  rightened,  not  by  works,  but  by  faith  ;  for  the  Scripture  is  explicit  that 
Abraham  had  faith  in  God,  and  this  was  counted  to  him  for  righteousness.  Now  this  faith 
was  not  belief  in  any  system  of  doctrine,  for  he  exercised  it  before  any  system  of  truth  had 
been  made  known.  It  was  a  trust  and  confidence  in  an  invisible  and  unknown  God,  and  a 
following  of  him  into  an  unknown  land.  It  was  not  a  knowledge  about  God,  but  a  life  in 
and  with  God,  a  life  of  obedience  springing  out  of  filial  confidence  and  trust.  Moreover, 
this  faith  in  the  father  of  the  faithful  and  the  progenitor  of  the  Jewish  race,  was  exercised 
by  him  before  the  Jewish  nation  existed,  before  the  rite  of  circumcision  was  established. 
When  Abraham  believed  in  God  and  it  was  counted  to  him  for  righteousness,  he  was  a 
pagan  and  not  a  Jew.  Thus  the  history  of  Abraham  illustrates  each  point  in  Paul's  doctrine  : 
(1)  That  men  are  rightened,  not  by  certain  deeds  done,  but  by  faith  ;  (2)  that  this  faith  is 
not  an  intellectual  opinion,  agreeing  with  certain  precedent  revelations,  but  a  filial  relation 
with  God,  entered  into  by  the  soul,  and  may  antedate  all  revelations ;  and  (3)  that  wherever 
this  faith  is  exercised  and  by  whomsoever  it  is  exercised,  whether  by  Jew^  or  Gentile, 
Christian  or  pagan,  it  is  acceptable  to  God,  and  becomes  the  starting-point  of  a  new  and 
divine  life.  This  is  the  gist  of  the  fourth  chapter  of  Romans  ;  and  it  assumes  a  vital  con- 
nection between  the  Old  Testament  and  the  New  Testament,  and  a  substantial  spiritual 
unity  connecting  them. 

Theologians  have  been  puzzled  by  the  fact  that  there  is  no  evidence  that  Abraham 
possessed  what  is  theologically  known  as  a  "saving  faith  "in  Christ.  "  Abraham  could 
not,"  says  Alford,  "  in  the  strict  sense  of  the  words  be  justified  by  faith  in  Christ, — nor  is 
it  necessary  to  suppose  that  he  directed  his  faith  forward  to  the  promised  Redeemer  in 
person ;  but  in  so  far  as  God's  gracioi;s  purpose  was  revealed  to  him  he  grasped  it  by  faith, 
and  that  righteousness  which  was  implied  was  imputed  to  him."  The  difficulty  seems  to 
me  to  grow  out  of  a  misapprehension  of  the  nature  of  faith.  Abraham's  faith — not  in  some 
doctrine  or  revelation  of  God,  not  in  some  Messiah  revealed  perfectly  or  imperfectly — but 
his  faith  in  God  himself,  was  the  root  of  his  righteousness,  and  was  reckoned  for  righteous- 
.  ness  in  him.  Christ  is  not  a  substitute  for  God,  but  the  way  to  God  ;  and  faith  in  Christ 
lis  not  a  substitute  for  faith  in  God,  but  one  form,  and  the  simplest  and  easiest  form  of  faith 
lin  God  ;  because  in  Christ  there  is  some  sensible  manifestation  of  him  who  is  otherwise  the 
invisible  and  the  imutterable.  This  Abrahamic  faith  in  God  himself  is  throughout  the  Old 
Testament  recognized  as  the  only  condition  of  divine  grace  and  the  new  life,  and  in  the 
New  Testament  Christ  is  set  forth,  not  to  take  the  place  of  this  faith  in  God,  but  to  con- 
duct to  it  and  develop  it. 

J  Acts  17:  11.  2Hebll:l. 


Ch.    IV.]  ROMANS.  135 

Speaking  KroaillN ,  neither  Judaism  nor  Christianity  are  a  special  religion.  They  are 
special  revelations  uf  the  absolute  and  universal  religion.  They  assume  in  God  a  self- 
revealing  power  ;  in  man  a  power  of  receiving  the  revelation  of  God.  They  lay  hold  of 
and  use  elements  universal  in  huniau  nature.  Thus  recent  scholarship  has  made  it  evident 
that  tlie  accounts  of  creation  and  the  fall  contained  in  the  first  chapters  of  Genesis  are  not 
new  au<l  befon*  unheard-of  revelations  of  the  origin  of  the  world  and  of  the  human  race, 
but  are  an  employment  in  a  sjiirit  of  faith,  and  with  a  perception  (jf  their  spiritual  mean- 
ing, of  the  materials  which  in  an  unspiritual  form  are  to  be  found  in  the  cosmogonies  of 
other  nations.  So  the  rite  of  circumcision  is  not  exclusively  Jewish.  It  was  employed  by 
people  so  widely  separated  and  differently  circumstanced  as  the  Egyptians,  the  Ethiopians, 
the  Troylodytes,  tlie  Caffres  of  South  Africa,  and  the  islanders  of  the  Pacific  Ocean.  So, 
again,  the  employment  of  sacrifice  as  a  ritual  of  worship  is  by  no  means  confined  to  the 
Jewish  people,  and  was  not  derived  from  them.  It  is  substantially  universal  ;  what  is 
peculiar  in  the  Old  Testament  ritual  is  that  a  metln  »\  employed  by  all  nation.s  is  seized 
upon,  adopted,  and  spiritualized  ;  faith  is  imparted  to  it.  The  whole  Old  Testament  his- 
tory illustrates  the  conflict  between  the  two  tendencies,  the  sacerdotal  and  the  spiritual. 
On  the  one  hand,  the  sacerdotal  class  puts  emphasis  on  the  mere  ritual,  and  so  tends  to 
eliminate  the  spiritual  life  from  it  ;  on  the  other,  the  prophets  constantly  endeavor  to  turn 
the  thoughts  of  the  people  away  from  the  mere  outward  expression  to  the  life  which  tliis 
adopted  symbolism  was  intended  to  express.  In  other  words,  the  symbolism  of  the 
Hebrews,  like  their  language,  was  borrowed  from  that  of  other  nations,  and  made  the 
vehicle  of  new  spiritual  truth  and  life.  What  distinguished  the  religion  of  the  Hebrews 
from  that  of  their  neighbors,  was  far  less  the  outward  form,  whether  of  ritual  or  of  lan- 
guage, than  the  spirit  of  faith,  which  perceived  beneath  both  ritual  and  language,  a  spiritual 
meaning,  because  in  it  all  a  means  of  a  real  communion  with  God,  and  of  a  reception  of 
divine  life  from  him.  Fnjui  Samuel's  declaration  to  Saul,  "  To  obey  is  better  than  sacri- 
fice,"' to  Micah's  summary  of  the  Jewi.sh  law,  "  What  doth  the  Lord  require  of  thee,  but  to 
do  justly,  and  to  love  merc\-,  and  to  walk  humbly  wutli  thy  God,""  the  burden  of  prophetic 
instruction- — and  it  must  be  remembered  that  the  priests  were  not  preachers  or  teachers,  1  lut 
that  the  prophets  were  the  religimis  instructors  of  the  Hebrews — was  that  all  tlie  symbolism 
and  all  the  ceremonial  law  had  only  one  olyect,  the  cultivation  of  a  spirit  of  faith  in  (jrod 
which  works  by  lo\e.  Those  critics  of  Paul  who  imagine  that  he  was  embarrassed  by  the 
remains  of  his  Jewish  instruction  do  not  comprehend  what  Judaism  was,  in  its  pure  form, 
as  interpreted  by  spirits  who  like  Paul  comprehended  its  real  significance.  The  abso- 
lute religion  is  the  religion  of  faith  in  God  :  the  religion  of  a  heart-hunger  for  right- 
eousness as  the  end  of  life,  and  of  a  reception  of  Gtxl  in  the  heart  as  the  means  of  attain- 
ing that  end ;  and  it  involves  an  interpretation  of  all  creed-form.s,  personal  experiences,  and 
human  history  a.s  instruments  for  developing  that  spirit  of  faith  in  God  and  the  life  of 
righteousness  through  faith.  This  religious  life  is  .seen  in  Abraham  before  the  Jewish 
nation  existed  ;  it  was  exhibited  in  such  characters  as  Melchizedek  and  Job  outside  all 
Jewish  revelation  ;  it  is  thus  proved  to  have  exi.sted  outside  of  both  Judaism  and  Chris- 
tianity. These  are  not  identical  with  the  life  of  faith  ;  they  are  simply  the  supreme  his- 
torical manifestations  of  that  life  and  the  divine  development  of  it.  In  these  two  world 
religions  the  life  of  faith  receives  its  highest  illustrations  ;  in  these  two  divine  revelations 
it  finds  its  highe.st  and  best  God-given  culture. 

»  1  Sam.  15  :  22  »  Micah  0  :  8. 


126 


EOMANS. 


[Ch.  IV 


CHAPTER    IV. 

WHAT  shall  we  then  say  that  Abraham,  our  father" 
as  pertaining  to  the  flesh,  hath  found  ? 

2  For  if  Abraham  were  justified  by  works,  he  hath 
■whereof  to  glory  ;  but  not''  before  God. 

3  For  what  saith  the  scripture  ?  "^     Abraham  believed 
God,  and  it  was  counted  unto  him  for  righteousness. 


a  Matt.  3:9 b  ch.  3  :  27  :   1  Cor.  1  : 

Ch.  4  :  0.  T.  HISTORY  INTERFUETI'D.— Abraham  an 

IIXUSTRATION    or   JUSTIFYING  FAITH. — DaVID  ALSO. — 

Faith  and  justification  preceded  circumcision  ; 
they  antedate  all  churches  and  all  rituals. — 
Faith  exemplified  and  intubpreted. 

1-3.  What  shall  Ave  theu  say  that 
Abraham,  our  father  as  pertaining  to 
the  flesh,  hath  found  ?  According  to  some 
scholars  Paul's  meaning  is:  What  hath  Abra- 
ham found  according  to  the  flesh.  The  other 
reading  appears  to  me  preferable,  nor  is  it  any 
argument  against  it  that  "Tlie  course  and  spirit 
of  the  argument  is  not  to  limit  the  paternity  of 
Abraham  to  a  mere  fleshly  one,  but  to  say  that 
he  was  the  spiritual  father  of  all  believers." — 
(Alford.)  To  Paul,  as  to  Christ  his  master,  the 
fatherhood  of  Abraham,  on  ^vhich  the  Jews  laid 
such  stress,  was  wholly  insignificant,  since  by 
faith  he  had  come  into  a  full  realization  of  the 
fatherhood  of  God.  When,  therefore,  he  speaks 
of  Abraham  as  forefather,  he  adds  "according 
to  the  flesh,''  because  the  other  and  spiritual 
fatherhood  of  God  which  makes  all  the  world 
kin  is  always  the  predominant  thought  in  his 
mind. — For  if  Abraham  Avas  justified  by 
works,  he  hath,  etc.  This  and  the  next 
verse  afford  an  illustration  of  Paul's  elliptical 
style.  He  really  presents  two  conclusive  argu- 
ments against  the  notion  that  man  is  justified  by 
his  works.  The  first  is  barely  suggested,  the 
second  is  more  fullj'  stated.  If  Abraham  was 
justified  by  works  he  hath  whereof  to  glory. 
But  this  is  palpably  false  ;  it  requires  no  argu- 
ment to  show  its  falsity  ;  it  is  enough  barely  to 
say,  in  a  word,  that  he  could  not  glory  before 
God,  for  no  man,  as  he  has  already  shown,  is 
right  in  God's  sight  (Rom  z  -.  9-19).  But  in  addition 
to  tills  the  Scripture  is  explicit  in  its  declaration 
that  Abraham  had  faith  in  God,  and  this  faith 
was  reckoned  to  him  as  righteousness.  The  quo- 
tation is  from  Gen.  15  :  6,  and  follows  the  Septu- 
agint.  If  the  reader  will  turn  to  Gen.  12  :  1— I  he 
will  see  at  once  how  simple  and  how  strong  this 
faith  was :  strong  in  that  it  induced  Abraham  to 
leave  his  native  land  and  go  out  to  be  a  pilgrim 
and  a  stranger  in  a  laud  unknown  (Heb.  11  :  8-10) ; 
simple  in  that  it  was  only  a  child-like  confidence 
in  the  voice  of  God,  who  was  yet  to  him  the  un- 
known, and  with  whom  through  prayer  he,  like 
Cornelius,  had  entered  into  filial  relations.  Be- 
•\rare   of    understanding  the   phrase    "  believed 


4  Now  to  him  that  worketh<*  is  the  reward  not  reck- 
oned of  grace,  but  of  debt. 

5  But  to  him  that  worketh  not,  but  believeth  on  him 
that  justifieth  the  ungodly,  his  faith  "^  is  counted  for 
righteousness. 

6  Even  as,  David  also  describeth  the  blessedness  of 
the  man,  unto  whom  God  imputeth  righteousness  with- 
out works, 


.  .c  Gen.  15  :  6.  . 


,  .  e  Hab.  2  :  4. 


God "  as  equivalent  to  "  believed  God's  prom- 
ise."'— (Alford.)  ItAvas  not  belief  in  a  promise, 
it  was  personal  filial  faith  in  God,  Avhich  was 
regnant  in  Abraham,  and  which  we  may  well  be- 
lieve would  have  led  him  to  obey  God's  voice 
whether  there  had  been  any  promise  or  not. 

4-8.  To  him  that  Avorketh  the  reAvard 
is  not  reckoned  according  to  grace,  but 
according  to  debt.  ■'  Not  grace  but  debt  is  the 
regulative  standard  according  to  which  his  wages 
are  rewarded  to  such  an  one." — {31eyer.)  If  he 
has  rightened  himself  by  his  long  obedience  of 
the  law  he  stands  in  no  need  of  grace  or  favor ; 
he  may  claim  the  divine  approbation  as  a  right 
and  the  divine  reward  as  wages. — But  to  him 
that  AVorketh  not.  That  is,  who  does  not 
work  for  the  purpose  of  securing  the  reward. 
The  child  of  God  works,  but  his  work  is  the 
result,  not  the  cause  of  divine  grace  and  the  life 
which  grace  imparts  (Eph.  2 :  10). — But  exercises 
faith  in  him  that  rightens  the  ungodly  : 
i.  e.,  exercises  faith  in  God  as  one  wh(j  does 
righten  the  un-jfodly,  and  so,  in  his  ungodli- 
ness, looks  to  him  as  the  power  by  which  un- 
godliness shall  be  driven  out  from  him,  and  a 
new  and  godly  life  created  in  him. — His  faith  is 
reckoned  for  righteousness.  Not  in  lieu  of  I 
righteousness ;  a  meaning  which  the  Greek  prepo- 
sition here  used  (fi--)  never  bears.  This  preposi- 
tion, used  tropically  of  ideal  relations,  denotes 
the  aim  or  end  as  a  condition  into  which  some- 
thing is  brought,  the  result  toward  which  it 
tends,  the  direction  of  the  feelings  expressed, 
and,  in  general,  the  effect  to  be  produced. 
Faith  is  reckoned  to  the  faithful,  not  as  a  substi- 
tute for  righteousness,  but  as  the  means  or  in- 
strument which  in  the  divine  economy  tends  to 
righteousness  as  its  result.  For  the  theological 
notion  that  God  attributes  to  a  man  a  righteous- 
ness he  does  not  possess,  provided  he  does  pos- 
sess in  lieu  of,  or  as  a  substitute  for  it,  a  certain 
something  called  faith,  the  Apostle's  language 
here  gives  no  support.  If  a  chUd  has  faith  in 
God,  that  kind  of  faith  which  Abraham  had,  and 
which  led  him  to  obey  the  voice  of  God.  going 
whithersoever  it  called  him,  God  counts  this 
faith  as  sure  to  work  out  in  him  a  divine  right- 
eousness, as  one  in  spring  reckons  up  the  wheat 
which  he  anticipates  from  the  seed  which  he  has 
sown  in  the  ground.— Even  as  David  also 
describeth,  etc.     The  quotation  is  from   Ps. 


Cii.   IV.] 


KOMAXS. 


127 


7  Sayine^,'  Blessed  nrc  they  whose  iniquities  are  for- 
given, and  whose  sins  are  covered. 

8  lilessed  IS  the  mail  to  whom  the  Lord  will  not 
impute  sin. 

9  toiiieth  this  blessedness  then  upon  the  circumcision 
on/y.  or  upon  the  uncircumcision  also  ?  for  we  say  that 
faith  was  reckoned  to  Abraham  tor  righteousnes;-. 

10  How  was  it  then  reckoned  ?  when  he  was  in  cir- 
cumcision, or  in  uncircumcision  ?  Not  in  circumcision, 
but  in  uncircumcision. 

11  And^  he  received  the  sipn  of  circumcision,  a  seal 
of  the   righteousness  of   the  faith  which  he  had,  yd 


being  uncircumcised  ;  that  he  might  be  the  father''  of 
all  them  that  believe,  though  they  be  not  circumcised  ; 
that  risliteousiiess  might  be  imputed  unto  them  also: 

12  And  the  father  ol  circumcision  to  them  who  are 
not  ol  the  circumcision  only,  but  who  also  walk  in  the 
steps  ot  tiiat  taith  of  our  father  Abraham,  which  he 
had,  being  _)'(7'  uncircumcised. 

13  For  the  promise,  that '  he  should  be  the  heir  of 
the  world,  was  not  to  Abraham,  or  to  his  seed,  through 
the  law,  but  through  the  righteousness  of  faith. 

14  For  if  J  they  which  are  of  tlie  law  be  heirs,  faith  is 
made  void,  and  the  promise  made  of  none  eflect: 


f  Ps.  3J  :  1,  2.  .  .  .g  Gen.  17  :  10,  11 . .  .  .h  Luke  19  :  9  ;    John  8  :  33,  ftc.  ;    Gal.  3  :  7,  29 


.j  Gal.  3  :  18. 


32  :  1,  2,  supposed  to  have  been  written  after  the 
rebuke  administered  to  him  by  Nathan,  and  after 
the  lifty-first  Psalm.  The  lifty-tirst  Psalm  was  a 
eoiifessioii  of  his  sin  ;  tlie  tliirty-seeoiid  is  the  ex- 
pression of  his  ihanlvSf^iving  for  forgiyeness.  The 
two  phrases,  "  whose  iniquities  are  forgiven,"and 
"whose  sins  are  covered,"  are  not  synonymous. 
The  forgiveness  of  sin  is  the  ransom  or  deliver- 
ance from  the  sin  itself;  the  covering  of  sin  is 
the  pardon  or  remission  of  ])enalty  and  restora- 
tion of  divine  favor.  Paul  cites  David  as  he  had 
before  cited  Abraham  in  illustration  and  support 
of  his  doctrine  of  faith. 

9-12.  The  Jew,  it  must  be  remembered,  be- 
lieved that  the  grace  of  God  was  confined  to 
those  who  had  received  and  accepted  Judaism,  as 
Cliristians  have  often  believed  that  it  is  confined 
to  those  who  have  received  and  accepted  Chris- 
tianity. Paul,  still  arguing  hi  support  of  the  univer- 
saliry  of  the  glad  tidings  of  God's  love,  proceeds  to 
show  that  the  blessedness  of  forgiveness  throu;,di 
f;utli,  was  not  contined  to  the  Jewish  nation. 
Aljraham's  faith  was  reckoned  to  him  for  right- 
eousness long  before  he  received  circumcision. 
'•  The  interval  between  the  recognition  of  his 
faith  (Gen.  15  :  6)  and  his  circumcision  was  perhaps 
as  much  as  twenty-five,  certainly  not  less  than 
(Gen.  1;  :  2.5)  fourteen  years."' — {Alford.)  The  cir- 
cumcision came  afterwards,  as  the  sign  or  token 
by  which  it  was  made  evident  that  the  person 
circumcised  had  entered  into  filial  relations  with 
God,  as  a  seal  stamped  upon  and  certifying  the 
righteousness  of  the  faith  which  he  had  ;  that 
is.  the  character  springing  out  of  faith  possessed 
by  him  while  he  was  yet  uncircumcised.  Thus 
circumcision  became  the  evidence  that  he  was 
the  father,  not  merely  of  the  circumcised,  but  of 
all  those,  whether  circumcised  or  not,  who  exer- 
cise a  faith  analogous  to  his.  There  is  some  un- 
certainty as  to  the  proper  grammatical  rendering 
of  the  laiigua.:e  in  verse  12  ;  but  none  as  to  Paul's 
spititual  meaning,  viz.,  that  the  object  of  cir- 
cumcision was  to  afford  a  sign  and  seal  of  the 
fact  that  Abraham  is  the  spiritual  father  of  all 
those  who  share  his  faith  and,  imitaiin'.:  his  ex- 
ample, show  forth  that  faith  by  obedience.  The 
argument  of  the  Apostle,   elliptically  put  here, 


does  not  difEer  in  spirit  from  that  elaborated  in 
Gal.  4 :  21-31.  It  is  implied  also  that  they  only 
really  possess  the  benefits  of  the  circumcision 
who  possess  that  spiritual  life  of  which  the  cir- 
cumcision is  a  sign  or  seal.  Comp.  John  8  :  39 ; 
Phil.  3  :  3.  The  modern  equivalent  of  Paul's 
argument  is  that  no  church  rite  and  no  ecclesi- 
astical relationship  can  take  the  place  of  the  life 
of  faith,  or  is  necessary  to  constitute  a  life  of 
faith. 

13-15.  A  repetition  rather  than  a  continuation 
of  the  preceding  argument.  The  promise  to- 
Abraham  was  not  through  the  law,  but  through 
faith  ;  a  fact  seen  not  only  in  that  it  antedated 
the  giving  of  the  law,  but  also  in  that  the  object 
or  end  of  the  law  was  something  entirely  differ- 
ent from  the  fulfillment  of  the  promise. — For 
not  through  the  law  was  the  promise  to 
Abraham  or  to  his  seed.  That  is,  the  law 
was  not  the  instrument  by  which  the  fulfilment 
of  that  promise  was  to  be  worked  out ;  the 
promise  was  not  made  to  him  on  condition  of 
obedience  to  an  external  edict  or  statute. — That 
he  should  be  heir  of  the  world.  The  heir 
receives  as  a  free  gift,  he  does  not  earn  as  a  right. 

''  The  actual  promise  (Oen.  12  :  2,  3;    13  :  14-ni    IS:  IS; 

n  :  s)  was  the  possession  of  the  land  of  Canaan. 
But  the  Rabbis  already  had  seen,  and  Paul,  who 
had  been  brought  up  in  their  learning,  held  fast 
the  truth,  that  much  more  was  intended  in  the 
words  which  accompany  this  promise,  '  In  thee 
(or  in  thy  seed)  shall  all  the  families  of  the  earth 
be  blessed,"  than  the  mere  possession  of  Canaan. 
*  *  *  The  inheritance  of  the  world,  then,  is 
not  the  possession  of  Canaan  merely,  either 
Uteralli/,  or  as  a  iijpc  of  a  better  possession, — but 
that  ultimate,  lordship  orcr  the  whole  world  which 
Abraham,  as  the  father  of  the  faithful,  and 
Christ,  as  the  Seed  of  Promise,  shall  j)ossess  :  the 
former  figuratively  indeed  and  only  implicitly, — 
the  latter  personally  and  actually.  See  ch.  8  :  17 ; 
Matt.  .5:5;  2  Tun.  2  :  12 ;  1  Cor.  1.5  :  21"— 
(Alford.) — But  through  the  righteousness  of 
faith.  Not  through  faith  separate  from  char- 
acter, but  throuffh  the  i)osses8ion  of  that  char- 
acter which  grows  out  of  faith.  The  heirship  of 
the  world  is  not  something  external,  promised  as 


128 


KOMAN^S. 


[Cir.  IV 


15  Because  the  law  *  worketh  wrath  :  for  where  no ' 
law  is,  there  is  no  transgression. 

16  Therefore  it  is  of  f'aitti,  that  it  might  be  by  grace ; 
to  the  end  the  promise  might  be  sure  to  all  the  seed  ; 
not  to  that  only  which  is  o.  the  law,  but  to  that  also 
which  is  of  the  faith  of  Abraham,  who  is  the  father  of 
us  all, 

17  (As  it  is  written,"*  I  have  made  thee  a  father  of 
many  nations,)  before  him  whom  he  believed,  ez>en 
God,  who  quickeneth"  the  dead,  and  calleth  those" 
things  which  be  not  as  though  they  were. 

18  Who  against  hope  believed  in  hope,  that  he  might 
become  the  father  of  many  nations,  according  to  that 
which  was  spoken,p  So  shall  thy  seed  be. 


19  And  being  not  weak  in  faith,  he  considered  not 
his  own  body  now  dead,  when  he  was  about  an  hun- 
dred years  old,  neither  yet  the  deadness'i  of  Sarah's 
womb  : 

20  He  staggered  not  at  the  promise  of  God  through 
unbelief;  but  was  strong  in  faith,  giving  glory  to 
God; 

21  And  being  fully  persuaded  that,  what  he  had 
promised,  he  was  able '  also  to  perform. 

22  And  therefore  it  was  imputed  to  him  for  right- 
eousness. 

23  Now  8  it  was  not  written  for  his  sake  alone,  that  it 
was  imputed  to  him  : 


k  ch.  5  :  20 llJohn  3  :  4. 


.m  Gen.  17  :  5 n  Eph.  2  : 1,  5  ...ol  Cor.  1 :  28  ;  1  Pet.  2  ;  10 p  Gen.  15  :  5. 

18:14;  Luke  1  :  37,  46;  Heb.  11  :  19....sch.  15  :  4 ;  1  Cor.  10:  11. 


.q  Hcb.  11  :  11.... r  Gen. 


a  reward  for  obedience  to  the  law,  but  it  is  some- 
thing  which  falls  by  the  natural  law  of  God  unto 
those  whose  character  is  conformed  to  the  divine 
pattern  because  in  sympathy  with  the  divine 
mind. — For  if  they  which  are  of  the  law, 
i.  e.,  whose  character  is  a  product  of  the  law  ; 
— be  heirs,  faith  is  made  void.  Literally  is 
emptied  or  made  fruitless.  If  one  who  has  laid 
hold  of  God  by  faith  has  still  to  earn  God's  favor 
by  his  works,  the  faith  is  valueless  ;  he  might  as 
well  have  earned  that  favor  by  his  works  without 
the  faith. — And  the  proimse  is  made  of 
none  effect.  More  literally,  the  promise  is  done 
away  with.  There  is  no  inheritance  and  no 
promise ;  there  is  only  a  service  and  a  wage. 
"  What  may  be  termed  the  substratum  of  the 
Apostle's  arguments,  is  the  mutually  exclusive 
character  of  faith  and  the  law,  separated  as  they 
were  by  time,  belonging  to  two  orders  of  ideas, 
and  opposed  in  their  effects  on  the  heart  of  man. " 
— (Jowett.) — For  the  law  worketh  Avrath. 
Thus  the  law  is  in  its  effects,  as  in  its  nature,  the 
opposite  of  faith.  The  one  works  wrath  and 
penalty  ;  the  other  a  promise  and  an  inheritance. 
Not  merely  the  wrath  of  God,  though  that  is 
included  ;  but  generally,  wrath.  Wherever  there 
is  a  clear  consciousness  of  moral  law  and  a 
recognition  of  its  violation,  there  the  wrath  of 
conscience  is  aroused  against  it.  If  conscience  is 
apathetic  it  is  because  there  is  no  clear  recogni- 
tion of  the  moral  law,  or  no  definite  application 
of  it  to  the  specific  violation. — Bnt  where 
there  is  no  law  (literally  where  law  is  not) 
neither  is  there  transgression.  The  law  is 
a  prescribed  rule  of  life  and  conduct ;  if  there 
is  no  such  rule  there  can  be  no  over-stepping  it. 
Observe  the  Apostle  does  not  say,  where  tJie  law 
is  not ;  he  does  not  refer  specifically  to  the 
Mosaic  statutes.  But  "where  law  is  not."  He 
does  not  refer  to  the  time  before  the  Mosaic  law, 
nor  to  be  understood  as  declaring  that  compara- 
tively there  was  no  transgression  before  the  law 
of  Moses  ;  he  is  stating  an  abstract  proposition. 
The  existence  of  sin  depends  upon  the  existence 
of  law : — no  law,  no  sin.    Nor  is  this  exactly  as 


Jowett  interprets  it,  an  absolutely  imaginary 
case.  There  is  no  divine  law  against  gluttony  in 
the  hog ;  the  hog,  therefore,  does  not  commit 
sin  by  being  a  glutton.  The  exact  proportion  of 
sin  is  always  according  to  the  consciousness  of 
the  moral  law,  and  this  whether  it  has  been 
revealed  in  words  or  not.  Thus  always  the 
strength  of  sin  is  the  law  (i  cor.  is :  56). 

lG-22.  These  verses  contain  a  reiteration,  or 
summary,  of  the  preceding  argument,  illustrated 
by  a  fuller  reference  to  the  manifestation  of 
Abraham's  faith.  The  inheritance  comes  from 
faith,  not  works,  in  order  that  it  might  be  ac- 
cording to  God,  not  according  to  the  merit  of 
man,  to  the  end  that  the  inheritance  might  be 
confirmed  to  all  the  eed  of  Abraham,  Gentile  as 
well  as  Jew  ;  for  Abraham  is  the  father  of  all  the 
faithful,  whether  Gentile  or  Jew,  not  of  one 
nation,  but  of  many  nations  (Gen.  n  :  5).  These 
nations  Paul  regards  as  already  standing  before 
the  God  in  whom  Abraham  believed,  "who  call- 
eth those  things  which  are  not  as  though  they 
were."  The  rest  of  the  argument  is  but  an  elu- 
cidation of  the  Scripture  history,  bringing  uut 
more  clearly  the  nature  of  Abraham's  faith,  not 
merely  in  his  first  act  in  leaving  his  native  land 
at  the  call  of  God,  but  in  his  whole  subsequent 
career  of  trust  and  confidence  in  God.  The 
reader  should  remember,  however,  that  even  in 
Abraham  this  confidence  was  not  attained  with- 
out a  spiritual  conflict  (see  Gen.  n  :  n).  Compare 
with  Paul's  language  here  the  parallel  interpre- 
tation in  Heb.  11  :  8-19. 

23-25.  Now  it  was  not  Avritten  for  his 
sake  alone  that  it  was  reckoned  iuit<» 
him.  There  is  no  federal  headship  in  Abraham. 
We  are  not  inheritors  of  the  promise  by  reason 
of  Abraham's  faith.  This  truth  is  not  important 
now,  for  no  Christian  sect  entertains  such  an 
error;  but  in  Paul's  time  the  Jews  largely  be- 
lieved that  they  were  the  children  of  God  be- 
cause the  children  of  Abraham  (Matt.  3:9;  .John 
8  :  33). — But  for  our  sakes  also,  unto  whom 
it  shall  be  reckoned,  Avho  have  faith  in 
him  that  raised  Jesus  our  Lord  from  the 


Ch.  IY.] 


ROMANS. 


129 


24  But  for  us  '  also,  to  whom  it  shall  be  imputed,  if 
we  believe  "  on  him  that  raised  up  Jesus  our  Lord  from 
the  dead  ; 


25  Who  was  delivered"  for  our  offences,  and  was 
raised  ™  again  for  our  justitication. 


t  Acts 2: 39.... u  Mark  16: 16;  John 3 :  1*,  16.... visa. 53:  6, 6;  2  Cor. 5: 21;  Heb.9:28;  1  Pet.  2:24;  Eev.l:5....w  ICor.lB:  17  ;  1  Pet.  1:21. 


dead.  It  is  through  our  faith,  not  Abraham's, 
that  we  are  justitied ;  and  Abraham's  faith 
serves  onlj'  as  an  illustration,  au  exemplification, 
of  what  our  faith  must  be.  Isaac,  born  of  "  one 
as  icood  as  dead,"  serves  as  a  type  or  sample  of 
Jesus  our  Lord  raised  from  the  dead ;  not  be- 
cause the  two  are  pandlel  except  in  this,  that  he 
who  had  faith  in  Christianity  and  its  promise  to 
the  world  must  needs  hope  against  hope  after 
the  death  of  Christ,  even  as  Abraham  after  he 
had  reached  old  age  without  an  heir. — Who 
was  delivered  up  for  our  trespasses. 
Not  primarily  by  Judas  who  betrayed  him,  and 
Pilate  who  surrendered  him,  but  by  himself 
(John  10  :  17, 18;  18 :  ii),  acting  in  accordance  with 
the  will  of  his  Father,  by  whom  thus  he  was  in  a 
true  sense  delivered  over  to  death. — Aud  was 
raised  for  our  justificatiou  :  or  righteidng . 
I  doubt  whether  any  doctrinal  stress  can  be  laid 
upon  Paul's  antithesis  here,  though  it  recurs 
more  than  once  in  his  writings.  The  incarna- 
tion, the  passion,  the  resurrection,  are  all  treated 
by  him  as  integral  parts  of  the  one  great  spiritual 
force  by  which  humanity  is  ransomed  from  the 
death  of  siu  and  raised  unto  newness  of  life, 


Sometimes, -43  in  Col.  1  :  14,  redemption  is  repre- 
sented as  afforded  only  through  the  death  of 
Christ ;  sometimes,  as  in  Rom.  .5  :  10 ;  G  :  9 ; 
1  Cor.  15  :  17,  redemption  from  sin  is  repre- 
sented as  being  dependent  upon  Christ's  resur- 
rection. If  it  is  said  that  the  crucifixion  was 
necessary  to  satisfy  the  sense  of  justice  in  God 
and  man  and  that  we  can  not  be  saved  without 
this  satisfaction,  it  may  equally  be  said  that  the 
resurrection  is  necessary  to  give  any  ground  of 
ht)pe,  either  m  God  or  man,  of  that  new  and 
divine  life  which  is  the  end  of  redemption  ;  and 
that  without  such  hope,  springing  from  faitli, 
not  merely  in  a  crucified  but  also  in  a  triumi)hant 
redeemer,  there  can  be  no  salvation  (Rom.  8 :  24). 
Fine  distinctions  between  the  different  processes 
in  the  whole  redemptive  work,  between  that 
effected  by  the  death  and  that  effected  by  the 
resurrection  of  Christ,  belong  rather  to  scholastic 
than  to  vital  theology  ;  and  it  is  perhaps  enough 
for  us  to  say  that  a  comprehensive  faith,  a  faith 
like  that  of  Abraham,  full  of  hope,  will  lay  hold 
equally  of  Christ  as  crucified,  and  so  subject 
unto  death  ;  and  of  Christ  risen,  and  so  victor- 
ious over  death. 


CHAPTER   V. 

THE    END    OF    SACRIFICE. 

[verses  1-11.] 

Being  therefore  justified  'by  faith,  -let  us  have*  peace  with  God  through  our  Lord  Jesus  i  i  Gr.  out  of. 
Christ ;  through  whom  also  we  have  had  our  access  "by  faith  into  this  grace  wherein  we  stand  ;l    ^'aA^eliav"  ' 
and  Met  us*  ^rejoice  in  hope  of  the  elorv  of  God.    And  not  only  so,  but  "let  us*  also  ^rejoice!*  For  "let  us  have" 

.,,.,  ,,".  .  T  -,.-,]     ■'s^d      ws  have" 

m  our  tribulations  :  knowing  that  tribulation  worketh  patience  ;  and  patience  probation  ;  and  j  and  in  marg.  2 
probation,  hope:  and  hope  putteth  not  to  shame  ;  because  the  love  of  God  hath  been  shed 
abroad  in  our  hearts  through  the  'Holy  Ghost  which  was  given  unto  us.  For  while  we  were 
yet  weak,  in  due  season  Christ  died  for  the  ungodly.  For  scarcely  for  a  righteous  man  will  one 
die  :  for  perad venture  for  "the  good  man  some  one  would  even  dare  to  die.  But  God  com- 
mendeth  his  own  love  toward  us,  in  that,  while  we  were  yet  sinners,  Christ  died  for  us.  Much 
more  then,  being  now  justified  "by  his  blood,  shall  we  be  saved  from  the  wrath  of  God  through 
him.  For  if,  while  we  were  enemies,  we  were  reconciled  to  God  through  the  death  of  his  Son, 
much  more,  being  reconciled,  shall  we  be  saved  "by  his  life  ;  and  not  only  so,  "but  we  also 
rejoice  in  God  through  our  Lord  Jesus  Christ,  through  whom  we  have  now  received  the  recon- 
ciliation. 


read  Many 
clent  authorities 
read  let  vs  have. 
So  in  verses  2,  3 
for  "  let  us  "  read 
"we"  (twice). — 
Am.  Com, 

3  Some  ancient  au- 
thorities omit  6y 
faith. 

4  Or,  we  rejoice, 

5  Gr.  glory. 

6  Or,  we  also  re' 
joice. 

7  Or,  Boly  Spirit  : 
and  so  through- 
out this  book. 

8  Or,  that  which  w 
good. 

Omit  marg.  8 
("that  which  is 
good "),  —  Am. 
Com. 

9  Gr.  in. 

10  Gr.  hut  also  glo- 
rying. 


In  the  fir.st  half  of  this  chapter  (verses  1-11)  Paul  embodies  the  Pauline 
interpretation  of  suffering  :  it  is  in  one  Avord,  redemption.  The  end  of  suf- 
fering in  the  individual  is  discipline.  It  works  out  patience,  or  the  spirit  of 
endurance  ;  and  endurance  makes  proof  of  character  ;  and  character  so  tried 
and  proved  affords  a  basis  for  a  hope  that  is  not  illusive,  and  will  not  make  ashamed.  All 
this,  the  reader  observes,  presupposes  faith,  a  spiritual  perception  of  the  value  of  right- 
eousness as  the  end  of  life,  God  dwelling  in  the  soul,  as  the  power  that  makes  for  right- 
eousness, Christ  as  the  manifestation  of  God  as  Personal  Love. 

But  suffering  is  not  merely  a  personal  discipline  ;  it  is  not  merely  the  method  by 
which  the  individual  sufferer  is  redeemed  ;  it  is  also  the  spiritual  force  or  power  by  which 
one  soul  redeems  another.  Suffering  borne  by  one  for  his  own  spiritual  development  is 
discipline  ;  suffering  borne  by  one  for  the  sake  of  the  spiritual  development  of  another  is 
sacrifice.  And  the  end  of  sacrifice,  as  of  discipline,  is  spiritual  development,  character, 
righteousness,  oneness  with  God.  In  interpreting  Paul's  doctrine  of  sacrifice,  the  reader 
must  keep  continually  in  mind  that  to  Paul  the  only  real  evil  is  sin,  not  suffering ;  that 
the  end  of  forgiveness  is  the  remission  of  sin  not  of  penalty  ;  and  that,  accordingly,  the  end 
of  sacrifice,  as  of  discipline,  is  deliverance  from  sin,  not  from  punishment.  In  this,  Paul 
teaches  nothing  new ;  he  simply  reiterates  what  was  the  doctrine  of  the  Old  Testament 
prophets  and  of  the  Four  Gospels.  Fundamental  to  any  true  apprehension  of  Paul's  doc- 
trine of  sacrificial  suffering  is  the  recognition  of  the  two-fold  fact  that  the  end  of  forgive- 
ness is  not  primarily  the  remission  of  j^unishment  but  the  remission  of  sins,  and  that 
Christ  suffered  not  to  let  us  off  from  penalty,  but  to  emancipate  us  from  sin.'  Thou  shalt 
call  his  name  Jesus,  said  the  angel,  for  he  shall  save  his  people  from  their  sins.  The  Lord 
hath  laid  on  him,  says  Isaiah,  the  iniquity  of  us  all.  He  is  the  Lamb  of  God,  says  John, 
which  taketh  away  the  sin  of  the  world.     The  blood  of  the  New  Testament,  says  Christ,  is 


'  See  Introduction,  pp.  68,  69. 


Cir.  v.]  *  ROMANS.  131 

shed  I'ur  many  for  the  remission  of  sins.'  When,  in  these  and  kindred  passages,  we  substi- 
tute punishment  i'or  sin,  when  we  suppose  that  lie  is  caUed  Jesus  because  lie  saves  his 
people  from  their  punishment,  that  the  Lord  laid  on  him  the  punishment  of  us  all,  that  he 
is  the  Lamb  of  God  that  beiirs  the  punishment  of  the  world,  that  his  blood  is  shed  for  the 
remission  of  punishment,  we  take  out  of  the  Bible  what  it  does  say,  and  put  into  it  what  it 
does  not  sjiy.  The  Gospel  does  not  promise  deliverance  from  all  punishment ;  it  does 
promise  deliverance  from  all  sin.  It  thus  meets  our  highest  and  holiest  aspirations.  For 
what,  in  our  higher  nu)ments,  we  dread  is  not  punishment  l)ut  sin  ;  what  we  desire  is  not 
deliverance  from  punishment,  but  deliverance  from  sin.  There  is  no  father  nor  mother 
that,  looking  out  into  life,  does  not  fear  for  son  and  daughter  sin  far  more  than  suffering ; 
nil  ])atriot  who  does  not  dread  national  degradation  more  than  national  crucifixitm  ;  no 
church-member  that  would  not  welcome  pain  and  ol)lo([uy  in  the  cliurch  rather  than 
apostasy  and  spiritual  death. 

Now,  this  deliverance  of  the  world  and  this  deliverance  of  each  individual  from  the 
power  and  the  dominion  of  sin  is  wrought,  not  primarily  and  chiefly  through  intellectual 
apprehension  of  truth,  not  primarily  by  the  example  and  the  life  of  another  ;  it  is  wrought 
by  sacrifice,  wrought  by  suffering.  The  cup  which  Christ  passed  to  his  disciples  is  the  cup 
of  his  bloody  and  although  it  is  true  that  this  figure  of  blood  has  been  materialized,  and  so 
made  odious  and  revolting  to  the  imagination,  yet  it  is  also  true  that  every  spiritual  teach- 
ing of  the  Bible  has  at  times  been  materialized,  and,  when  materialized,  made  odious.  The 
truth  is  not  to  be  rejected  because  it  has  been  degraded.  There  is  no  possible  way  by 
which  one  can  save  another  except  by  pouring  something  of  one's  own  personality  and  ex- 
perience into  the  vacant  soul,  reaching  out  the  real  hand  that  has  the  tremulousness  of 
sympathy  in  it  to  uplift  the  one  that  is  below.  All  redemption,  all  uplifting,  is  but  this 
pouring  out  of  one  life  into  another  life  ;  and  there  is  only  one  door  that  allows  it — the 
door  of  suft'ering.  Forgiveness  of  sins,  if  it  merely  means  remission  of  penalty,  jJerhaps 
might  be  achieved  without  a  sacrifice.  But  if  forgiveness  of  sins  means  really  delivering 
another  from  his  sin,  that  never  can  be  accomplished  without  pain.  When  the  nation  has 
given  itself  over  to  believe  a  lie,  to  write  liberty  on  its  banners,  and  slavery  on  human 
lives,  death  is  inevitable  if  there  be  not  found  men  and  women  who  are  %villing  to  pour 
out  their  lives  that  they  may  preserve  it  from  death  and  redeem  it  from  sin.  When 
the  church  is  threatened  with  apostasy,  endangered,  corrupted,  and  degraded,  there 
is  no  hope  for  it  through  painless  preaching.  It  lives  only  as  there  are  men  that  are 
willing  to  pour  their  lives  out  into  the  church  and  for  the  church.  The  blood  of  the 
martyrs  is  the  .seed  of  the  church.  No  redemption  is  possible  without  suffering.  The 
Superintendent  of  the  Inebriate  Asylum  at  Binghaniton,  N.  Y.,  bore  testimony  to  this 
li'Uth  when  he  said  :  "Some  men  are  sent  here  under  compulsion — almost  driven  here  by 
their  friends  ;  and  no  such  man  is  ever  cured.  No  man  ever  has  gone  from  this  asylum 
cureil  of  his  inebriacy  unless  there  was  .some  one — a  sister,  a  mother,  a  wife,  a  maiden — 
who  prayed  for  him,  hoped  for  him,  and  wept  for  him,  at  home."  The  great  redemptive 
power  in  life  is  the  power  of  a  .><ufFering  heart.  No  church  can  be  lifted  up  into  a  higher 
plane  except  by  a  prophet  who  feels  in  his  soul  the  pain,  the  shame,  the  humiliation,  of  all 
that  is  false  and  evil  in  the  church.  No  child  Avas  ever  .siived  by  an  unsuffering  mother; 
nu  nation  by  unsuffering  patriots;  no  church  by  an  unsuffering  pastor;  and,  we  say  it 
reverently,  the  world  could  not  be  Siived  by  an  unsuffering  God.  He  might  take  off  the 
penalty  ;  he  might  let  us  off ;  but  he  can  not  pour  his  own  life  into  u.s,  so  as  to  make  us  in 

'  Matt.  1  :  21  ;  Isaiah  53  :  6 ;  John  1  :  29  ;  Matt.  26  :  28. 


133  KOMANtS.  [Ch.  V. 

very  truth  sons  of  God,  unless  he  pours  himself  into  us  through  a  wounded,  riven,  broken 
heart.  The  angel  that  redeems  Peter  must  go  into  the  prison  that  he  may  lead  Peter  out. 
The  crucifixion  was  not  an  accident,  an  incident,  an  occasion  ;  it  was  not  something  arti- 
ficial wrought  by  God  for  an  artificial  end  ;  it  was  in  the  very  nature  of  the  case  that  the 
race  could  not  be  saved  by  a  Redeemer  who  did  not  go  down  into  the  race,  share  its  experi- 
ences, know  its  life,  feel  pressed  by  the  burden  of  its  degradation. 

But  can  God  sufter  /  Rather  ask,  can  God  be  love  and  not  suft'er  I  Can  love  look  on 
the  sins  and  sufferings  (jf  its  loved  ones  and  not  sufter  I  God  is  the  great,  the  infinite,  the 
eternal  Lover  ;  and  all  the  elements  that  enter  into  the  liuman  experience  of  love  are  but 
the  hints  of  the  great  tides  of  emotion  that  beat  and  throb  in  the  heart  of  God.  A  soul 
without  the  power  of  love  would  be  like  an  instrument  on  which  no  minor  chord  could  be 
played.  The  violoncello  is  the  sweetest  instrument  of  the  orchestra  because  there  is  most 
pathos  in  it.  That  love  is  sweetest,  divinest,  in  which  there  is  greatest  power  of  sufi^ering 
with  and  for  another.  We  are  so  selfish  ;  and  yet  surely  we  do  know  that  sorrow  an<l 
blessedness  are  not  antagonistic ;  that  they  are  not  contraries  ;  that  the  highest  bliss  is  the 
bliss  of  great  tears.  If  God  should  say  to  us,  "  I  will  take  from  your  heart  the  power  of 
pain,  and  from  your  eyes  all  future  tears  ;  you  shall  look  on  the  sorrows  of  others  and  not  feel 
them  ;  you  shall  recognize  humanity's  heart  throb,  and  your  heart  shall  not  throb  ;  you  shall 
behold  life's  woes,  and  your  eye  shall  glisten  with  no  tear,  and  your  heart  shall  feel  no  pain," 
who  would  not,  with  clasped  hands,  cry  out  to  God,  "  Oh  !  give  me  back  the  blessedness  of 
tears  !"  Every  experience  of  pain  with  and  for  another  is  one  round  in  the  ladder  whereby 
we  climb  up  to  the  heart  of  a  suffering  God.  The  atonement  is  not  a  contrivance  by  which^ 
through  the  pain  or  sacrifice  of  a  third  party,  God  and  man  are  reconciled.  In  all  the 
dismal  history  of  human  thinking  nothing  is  more  dismal  than  this  :  in  all  the  spiritual 
degradation  of  mankind  no  evidence  of  degradation  more  terrible  than  this  :  that  we  have 
taken  the  truth  that  God  is  a  God  of  suft'ering  love,  and  have  turned.it  into  the  falsehood 
that  he  can  be  induced  to  forgive  his  children  only  by  the  suftering  love  of  Another.  The 
Lamb  that  was  slain  was  slain  from  the  foundation  of  the  world.  From  the  day  when  sin 
first  entered  into  the  world  the  pain  and  blessedness  of  sacrifice  entered  into  the  heart  of 
God,  and  in  the  heart  of  God  it  will  abide  until  he  whose  manifestation  was  in  Christ  the 
Lord  shall  see  of  the  travail  of  his  soul  and  be  satisfied.  The  end  of  sacrifice  is  deliverance 
from  sin.  This  truth  opened  briefly  in  the  first  part  of  this  chapter  is  more  fully  devel- 
oped as  the  personal  and  spiritual  experience  of  the  Apostle  in  the  eighth  chapter. 


Ch.  v.] 


ROMANS. 


133 


CHAPTER    V. 

THEREFORE"  being   lustitieil  bv  faith,  we  have 
peace  with  Goil  tlirougli  our  Lonl  Jesus  Christ : 
2  By  whom ''  also  we  have  access  by  faith  into  this 
grace  wherein  we  stand,  ami  rejoice '   in  hope  of  the 
glory  of  God. 


3  And  not  only  so,  but  we  glory  ■'  in  tribulations  also : 
knowing  that  tribulation  worketh  patience  ; 

4  And  patience,  experience  ;  and  exiterience,  hope  ; 

5  And  hope  "  maketh  not  ashamed  ;  because  the  love 
of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost,' 
which  is  given  unto  us. 


alsa.32:17;  Eph.  2:14;  Col.  1  :20.  ...b  John  14  :  6. ..  .o  Heb.  3:6. . .  .d  Matt.  5  :  11. 12  ;  James  1 ;  2,  12. ..  .o  Phil.  1.20. ..  .fEph.  1 :  13,14. 


Ch.  .5:   1-11.     THH   FRlillS  OF  JUSTII 'ICATION   1!Y 
Fvri'll.    The  fruit  op  the  spuut  is  peace  ;  of  the 

lAW  IS  SPIRITUAL  CONFLICT. — OF  TUE  SPlBIT  IS  ONE- 
NESS wiTu  God  ;  of  the  law  is  sep.\ration  from 
God.— Of  the  spirit  is  jot  ;  of  the  law  is  remorse. 
— The  Christian  more  than  conqueror  in  tribu- 
lation :  IT  yields  uim  patience,  proof  of  charac- 
ter, invincible  hope.— Christ's  death  satisfies 
God's  love,  not  his  wrath. — Christ's  death  recon- 
ciles ;   HIS  LIFE  vivifies. 

1,  2.  Therefore  being  riijhtened  by 
faith,  we  have  peace  with  God  through 
our  Lord  Jesus  Christ.  Some  readings  give 
let  us  Jiave  peace,  aud  this  is  adopted  by  the 
New  Version.  The  difference  is  not  very  great ; 
and  there  is  strong  manuscript  autliority  for  the 
revised  reading ;  yet  I  can  not  but  agree  with 
Alford  that  "every  internal  consideration  tends 
to  impugn  it."  The  more  positive  form  is  more 
in  the  spirit  of  Paul.  If  we  are  to  righten  our- 
selves, by  compelling  ourselves  to  reluctant  obe- 
dience to  a  law  that  is  above  us,  and  that  runs 
counter  to  our  inclination  and  our  will,  it  is  evi- 
dent we  can  not  possess  peace,  but  must  live  in  a 
continual  battle,  in  the  condition  described  by 
Paul  in  the  closing  half  of  the  seventh  chapter. 
If  righteousness  is  wrought  out  in  us  by  a  divine 
spirit  working  in  us  both  to  will  and  to  do  of 
God's  good  pleasure,  if  our  supreme  desire  is 
that  this  result  may  be  achieved  for  us  in  and  by 
our  co-operation,  then  we  have  peace  with  God, 
who  is  no  longer  a  law-giver  with  whom  we  are 
at  variance,  but  a  shepherd  whom  we  delight  to 
follow,  a  gardener  whose  training  and  whose  dis- 
cijjliue  lifts  us  up  into  the  air  and  the  sunlight,  a 
father  whose  children  we  rejoice  to  be.  Peace  is 
the  product  and  faith  is  the  cause  of  asjjontaneous 
life. — Through  whom  also  we  had  access 
by  faith  into  this  grace  wherein  we  stand. 
Observe  tliat  the  access  i.s  represented  as  an  ac- 
compli.shcd  fact,  and  the  standing  as  a  present 
relation.  In  Paul's  conception  of  Christ's  work,  { 
it  is  never  chiefly  either  to  deliver  us  from  a 
future  penalty  or  to  bring  us  to  a  future  glory  ; 
always  to  redeem  us  from  a  jiresent  sin,  the  ter-  I 
ribh;  shadow  of  which  grows  darker  and  darker  I 
until  it  ends  in  an  impenetrable  night ;  and  to 
bring  us  into  a  present  light,  which  grows 
brighter  and  brighter  unto  the  perfect  day. — 
And  rejoice,  or,  Let  us  rejoice,  either  read- 
ing is  admissible. — In  hope  of  the  glory  of 
God  (comp.  Rom.  7  :  vj).     The  glory  (jf  (iod  is  not 


merely  the  fuller  revelation  of  God  to  us  in  an- 
other life,  it  is  the  manifestation  of  the  Son  of 
God  in  us.  We  live  in  hope  of  the  glory  which 
shall  be  revealed  in  us  (Rom.  8:  is);  that  glory 
which  Jesus  Christ  hhnself  manifested  by  his 
!  perfect  life  and  character  (john  n  :  4-6) ;  and  of 
which  we  by  our  lives  and  character  have  come 

short  (Rom.  3  :  is). 

3-5.    And  not  only  so.    Access  unto  grace 
j  and  hope  of  ])erfcct  glory  is  not  all.     The  life 
that  is  imparted  is  one  which  turns  even  the  sor- 
row of  life  into  joy,   because  it  converts  what 
seemed  to  be  the  bitterness  of  life  hito  beneficent 
discipline. — But  we  glory  also  in  tribula- 
tions.    Literally  in  the  pressure  ;  that  is,  in  the 
evils  which  press  upon  us.     Coming  into  sympa- 
thy with  God,  and  looking  upon  life  in  some 
measure  as  he  does,  we  welcome  this  discipline 
for  the  results  which  it  promises. — Knowing 
that    the    tribulation   worketh    patience 
(James  1 .  i).   Paticuce  Can  not  be  wrought  into  the 
character  by  any  jjroccss  of  instruction  ;  it  can 
only   be  achieved  by  actual  endurance. — And 
patience  proof.     That  is,  proof  of  the  charac- 
ter tried  by  tribulation.     "Proof,"  says  Bengel, 
"is  the    quality  of    that    man   who    has    been 
proved."     As  heat  gives  quality  to  steal,  so  trib- 
ulation to  man. — And  proof  hope.    That  is, 
the  hope  of  the  glory  of  God  ;  not  of  seeing  his 
glory  in  some  future  state,  but  of  sharing  his 
glory  by  becoming  partaker  of  the  divine  nature. 
— And  hope  putteth  not  to  shame.    If  this 
hope  rests  upon  our  having  passed  through  cer- 
tain emotional  experiences  accepted  certain  arti- 
cles of  belief,  or  submitted  ourselves  to  certain 
church  ritual,  it  breaks  down  in  the  hour  of 
actual  trial  and  brings  us  to  shame,  a  shame 
which  is  but  a  prophecy  of  that  which  will  over- 
whelm us  when  at  the  last  day  Christ  says  :  De- 
part from  me,  ye  that  work  initpiity.    But  the 
hoi)e  of  becoming  perfected  in  divine  life  which 
is  the  product  of  actual  proof  of  the  staying  and 
supporting  quality  of  that  life  iu  the  experiences 
of  tribulations  is  one  that  will  not  mock  us  in 
new  trials,  nor  in  the  day  of  judgment. — Be- 
cause the  love  of  God  is  shed  abroad  iu 
our  hearts.     This  divine  love  hi  our  hearts, 
illuminating  and  inspiring  our  lives  is  the  secret 
of  all  true  divine  life,  and  to  it  at  every  turn  of 
his   argument  Paul   recurs   airain   and   again. — 
Through  the  Holy  Spirit  which  has  been 


134 


TIOMAXS. 


[Ch.  V 


6  For  when  we  were  yet  without  strength,  iu  due  s 
time  Christ  died  for  the  ungodly. 

7  For  scarcely  for  a  righteous  man  will  one  die  ;  yet 
peradventure  for  a  good  man  some  would  even  dare  to 
die. 


8  But  Godcommendeth  his  love  toward  us,  in  that, 
while  ''  we  were  yet  sinners,  Christ  died  for  us. 

9  -Much  more  then,  being  now  justified  by  his  blood,' 
we  shall  be  saved  from  J  wrath  through  him. 


g  Gal.  4  :  4.  .  .  .h  John  15  :  13  ;    1  Pet.  3  :  IS  ;    1  John  3  :  16 i  Heb.  9  :  14,  3-2 j  1  Thess.  1  :  10. 


given  unto  us.  This  might  perhaps  mean 
through  a  holj-  spirit ;  that  is,  a  spirit  of  holiness 
imparted  to  us  ;  but  Paul's  substantially  univer- 
sal usage  justifies,  if  it  does  not  require,  the 
other  and  ordinary  interpretation.  This  is  Paul's 
first  mention  of  the  Holy  Spirit  in  the  Epistle, 
and  his  phraseology  here  confirms  the  view  that 
the  righteousness  of  God  given  to  man  in  justifi- 
cation, is  God  himself,  given  to  be  not  merely 
the  recipient's  companion,  but  the  indwelling- 
power  of  his  life. 

6-9.  For  while  we  were  yet  without 
strength.  Not  merely  weak.  Nor  is  the  mean- 
ing, merely,  as  Jowett,  that  "  The  love  of  God. 
like  that  of  a  parent  to  a  child,  was  called  forth 
by  our  helplessness."  The  reader  must  con- 
stantly remember  that  the  method  of  the  Gospel 
for  the  redemption  of  man  is  set  in  contrast  in 
Paul's  mind,  and  in  his  writings,  with  the  methods 
of  Pharisaism.  The  latter  declares  that  we  earn 
God's  favor  by  our  obedience  to  God's  law  ;  Paul 
declares  that  when  we  were  without  strength  to 
render  such  obedience  Christ  died  for  us  (comp. 
ch.  8 : 3,  4). — In  due  season.  In  the  time  ap- 
pointed and  proposed  by  God  for  the  consum- 
mation of  his  gracious  design  (comp.  Gal.  4 :  4). 
— Christ  died  for  the  ungodly,  i.  e.,  in  behalf 
of  the  ungodly.  The  exact  grammatical  meaning, 
as  given  in  Robinson's  Lexicon  {vTiio),  might  well 
be  substituted  ;  for  the  ungodly  is  "with  the 
idea  of  jarotection,  care,  favor,  benefit,  as  ever 
bending  over  a  person  or  thing,  and  thus  ward- 
ing off  what  might  fall  upon  and  harm  it." 
Observe  the  Apostle  does  not  say  "for  theM'e«^•.'' 
The  weakness  of  which  he  has  spoken  in  the  first 
clause  does  not  prevent  those  who  arc  without 
strength  from  being  wigodhj. — For  scarcely 
for  a  righteous  man  Avill  one  die ;  yet  per- 
adventure for  a  good  man  some  Avould 
even  dare  to  die.  There  is  some  question 
whether  any  distinction  between  the  good  man 
and  the  righteous  is  intended  by  Paul ;  whether 
he  does  not  use  the  two  words  simply  to  avoid 
verbal  infelicitj".  It  seems  probable,  however, 
that  a  contrast  was  intended  between  the  just 
man  who  simply  acts  according  to  what  justice 
requires,  and  the  good  man  who  superadds  to 
justice  kindness  and  benevolence. — But  God 
commendeth  his  love  toward  us,  in  that 
while  Ave  Avere  yet  sinners  Christ  died  for 
us.  Paul  here,  as  in  the  N.  T.  everywhere, 
presents  a  view  of  the  death  of  Christ  utterly  1 


inconsistent  with  the  notion  that  it  was  necessary 
in  order  to  arouse  the  love  and  mercy  of  God 
toward  his  children.  The  love  of  God  was  the 
cause,  the  death  of  Christ  was  the  effect.  Comp. 
John  3  :  1(5 ;  Eph.  3  :  4,  .5  ;  1  John  4  :  9,  10.— 
3Iuch  more  then,  being  Tightened  in  his 
blood.  It  is  not  then  merelj*  hy  his  teaching,  so 
making  truth  plainer,  nor  bj-  his  example,  so 
making  the  law  clearer,  that  Christ  saves  his 
people.  This  conception  of  Christianity  makes 
it  after  all  only  a  new  form  of  Pharisaism  ;  right- 
eousness is  then  still  obtained  by  obedience  to 
law,  though  that  law  is  more  clearly  interpreted 
and  set  forth.  According  to  Paul,  it  is  in  tlie 
blood  of  Christ  we  are  rightened.  Comp.  John 
6  :  53-5(3 ;  CoL  1  :  14 ;  1  John  1:7;  Rev.  1  :  5, 
There  is  a  significance  in  the  Greek  preposition 
(ii),  i?i,  here  used.  It  is  iii,  not  merelj"  hy,  the 
blood  of  Christ  we  are  saved  ;  as,  and  onl\-  as, 
we  come  into  particii)ation  in  the  sjiirit  of  his 
self-sacrifice  and  so  become  one  with  him.  So 
he  tells  us  that  unless  we  take  up  the  cross  and 
follow  him,  thus  sharing  his  cross  with  him,  we 
can  not  be  his  disciple. — We  shall  be  saved 
through  him  from  urath.  Two  meanings  to 
this  verse  are  certainly  possible.  Wrath  ("';';  0» 
is  primarily  the  character,  or  disposition,  which 
results  from  impulses ;  hence  the  meaning  may 
be :  We  are  saved  from  our  own  natural  and 
basilar  passions.  Paul's  ordinary  usage,  how- 
ever, confirms  the  other  and  more  common  in- 
terpretation :  We  are  saved  from  the  wrath  of 
God.  The  meaning  then  will  be  :  If  God  has  so 
loved  us  as  to  give  his  only-begotten  Son  for  us 
while  we  were  yet  sinners,  and  if  we  accept  this 
gift  and  enter  by  faith  into  the  spirit  of  it,  we 
shall  have  no  occasion  to  fear  that  wrath  of  God 
which  is  the  final  and  solemn  sanction  of  all  law, 
and  under  fear  of  which  legalism  alwaj's  cowers. 
10,  11.  For  if  while  Ave  AA'ere  enemies 
AA'e  Avere  reconciled  to  God  through  the 
death  of  his  Sou.  If  God  has  given  his  own  Son 
that  we  may  be  lifted  out  of  the  condition  of  en- 
mity and  raised  us  up  and  made  us  to  sit  together 
In  heavenly  places  in  Christ  Jesus  (Eph.  2 :  i-«). — 
Much  more,  being  reconciled,  Ave  shall 
be  saved  in  his  life.  Not  through  (c5(«),  but 
in  (ti).  To  be  saved  is  not,  in  Paul's  thought, 
equivalent  to  being  delivered  from  a  future  pun- 
ishment. Redemption  has  a  much  larger  mean- 
ing to  him.  If  by  God's  love  we  are  reconciled 
to  God,  by  participation  in  the  life  of  God's  Son, 


Ch.  v.] 


ROMANS. 


135 


lo  For  if,  when  we  were  enemies,  we  were  recon- 
ciled to  God  by  the  death  of  his  Son,  much''  more, 
being  reconciled,  we  shall  be  saved  by '  his  Ufe. 


n  And  not  only  SO,  but  we  also  joy  "  in  God,  through 
our  Lord  Jesus  Christ,  by  whom  we  liave  now  received 
the  atonement. 


.1  John  14  :  19.  .  .  .m  Hab.  3  :  18. 


we, shall  be  made  children  of  God.  Compare 
Rom.  8  :  1.5-17. — And  not  only  so,  but  we 
also  rejoice  in  tiod.  The  fear  of  God  is 
taken  away  (i  John  4  :  is) ;  we  are  reconciled  to 
God,  we  have  a  hope  of  coming  into  the  per- 
fected glory  of  God  (verse  2),  and  even  now  and 
here  we  rejoice  in  God,  not  merely  in  the  posses- 
sion of  him,  as  in  a  child's  ownership  of  his 
father,  but  in  a  life  hidden  in  him  and  drawing 
all  its  inspiration  from  him  (coi  s:  3). — Through 
our    Lord   Jesus  Christ,   through  whom 


we  have  received  the  reconciliation.     In 

the  Old  Version  the  word  "atonement"  was 
used.  It  is  a  curious  fact  that  this  word,  about 
which  such  fierce  theological  battlings  have  oc- 
curred, occurs  only  once  in  the  N.  T.,  and  even 
there  is  an  infelicitous  translation  which  a  better 
scholarship  has  expunged,  substituting  there- 
for the  word  reconciliation.  The  Greek  word 
occurs  elsewhere,  but  is  always  rendered  "  recon- 
ciliation "  (i  Cor.  5  :  18-20;   1  Cor.  7  :  ll). 


1  Gr.    an    act    of 

righteousness. 

2  Some  ancient  au- 
thorities omit  of 
the  gift. 


CHAPTER    V. 

[continued.] 

PAUL'S    DOCTRINE    OF    THE    FALL. 

[verses  13-21.] 

Thebefore,  as  through  one  man  ein  entered  into  the  world,  and  death  through  sin  ;  and  eo 
death  passed  unto  all  men,  for  that  all  sinned  : — for  until  the  law  sin  was  in  the  world  :  but  sin 
is  not  imputed  when  there  is  no  law.  Nevertheless  death  reigned  from  Adam  until  Moses,  even 
over  them  that  had  not  sinned  after  the  likeness  of  Adam's  transgression,  who  is  a  figure  of 
him  that  was  to  come.  But  not  as  the  trespass,  so  also  is  the  free  gift.  For  if  by  the  trespass 
of  the  one  the  many  died,  much  more  did  the  grace  of  God,  and  the  gift  by  the  grace  of  the 
one  man,  Jesus  Christ,  abound  unto  the  many.  And  not  as  through  one  that  sinned,  so  is  the 
gift :  for  the  judgement  came  of  one  unto  condemnation,  but  the  free  gift  came  of  many  tres- 
passes unto  'justification.  For  if,  by  the  trespass  of  the  one,  death  reigned  through  the  one  ; 
much  more  shall  they  that  receive  the  abundance  of  grace  and  -of  the  gift  of  righteousness  reign 
in  life  through  the  one,  ei^en  Jesus  Christ.  So  then  as  through  one  trespass  the  judgement  came 
unto  all  men  to  condemnation  ;  even  so  through  one  act  of  righteousness  the  free  gift  came 
unto  all  men  to  justification  of  life.  For  as  through  the  one  man's  disobedience  the  many  were 
made  sinners,  even  so  through  the  obedience  of  the  one  shall  the  many  be  made  righteous. 
And  'the  law  came  in  beside,  that  the  trespass  might  abound  ;  but  where  sin  abounded,  grace 
did  abound  more  exceedingly  :  that,  as  sin  reigned  in  death,  even  so  might  grace  reign  through 
righteousness  unto  eternal  life  through  Jesus  Christ  our  Lord. 

It  is,  as  I  have  intimated  in  the  Introduction,  a  mistake  to  read  the  letters  of  Paul  as 
though  they  were  the  writings  of  a  philosopher  interested  in  perfecting  and  propounding  a 
science  of  God  and  his  government.  It  is  a  still  greater  mistake  to  transfer  him  to  the 
nineteenth  century,  and  read  his  letters  in  the  light  of  modern  philosophy  ;  to  find  in 
them  on  the  one  hand  a  prophecy  and  endorsement  of  evolution,  or  on  the  other,  a  proph- 
ecy and  condemnation  of  it.  Paul  is  not  a  scientific  writer.  He  deals  with  all  problems 
of  life  practically  ;  as  a  moralist  and  a  Christian  missionary  ;  not  scientifically,  as  a  student 
and  a  philosopher.  His  object  in  this  chapter  is  not  to  set  forth  a  scientific  theory  of  the  his- 
torical origin  of  evil,  but  to  produce  in  the  minds  of  both  his  Gentile  and  his  Jewish  readers 
a  conviction  of  the  universality  of  sin,  as  a  means  of  awakening  in  them  faith  in  a  univer- 
sal redemption.  He  shows  that  sin,  death,  and  salvation  are  race,  not  merely  Jewish  facts. 
It  is  true  that  Paul  assumes  and  employs  certain  profound  philosophical  principles,  and  it 
is  quite  legitimate  for  the  student  to  look  beneath  the  surface  of  his  writings,  and  seek  to 
disc(ner  those  principles.  But  in  doing  this,  if  we  are  to  understand  Paul's  thought,  we 
must  first  understand  his  feeling  ;  we  must  realize  that  his  aim  is  practical,  not  scientific, 
that  he  is  dealing  with  the  spiritual,  not  with  the  ethnological  or  the  anthropological  facts 
of  the  universe. 

A  comparatively  modem  philosophy  of  the  origin  of  the  various  forms  of  life  in  the 
universe,  has  gradually  assumed  such  a  form  as  to  impinge  very  directly  upon  the  tradi- 
tional views  of  the  origin  if  not  of  the  nature  of  man.  This  philosophy  is,  briefly,  that  all 
life  has  been  evolved  from  a  common  origin  ;  that  all  the  variations  in  life  have  been 
developed  from  this  common  origin  by  A'ery  slow  processes,  processes  similar  to  those  which 
are  now  going  on  under  our  eyes  ;  that  under  the  combined  influence  of  the  law  of  hered- 
ity, the  variation  of  individuals,  and  the  struggle  for  existence,  with  the  survival  of  the 


t'Ji.    V.J  '  KO.MAXS.  137 

fittest  and  tlie  inevituHe  decay  and  diatli  nf  tlic  untittest,  all  pro<,'ress  from  the  kivvest  to 
tho  lii},'liest  sperics  lias  been  made  ;  that  not  (jnly  the  physical  man  has  been  thus  evolved 
I'liim  a  Inwt-r  animal  order,  but  the  moral  and  spiritual  man  from  the  lower  animal  in- 
stincts. The  distinctive  peculiarities  of  man  have  been  successively  traced  back  to  their 
origin  in  animal  faculties.  Language.?  "  As  monkeys  certainly  understand  niiK  li  tliat  is 
said  to  them  by  man,  and  as  in  a  strife  of  nature  they  utter  signal  cries  of  danger  to  their 
fellows,  it  does  iKit  appear  altogether  incredible  that  some  unusually  wi.se,  ape-like  animal 
should  have  thought  of  imitating  the  growl  of  a  beast  of  prey,  so  as  to  indicate  to  his 
fellow-niiinkeys  the  nature  of  the  expected  danger.  And  this  would  have  been  a  first  step 
in  the  formation  of  the  language."  Conscience  ?  "The  following  propcsition  seems  to  me 
in  a  high  degree  probable,  namely  that  any  animtil  whatever,  endowed  with  well-marked 
social  instincts,  would  inevitably  ac<|uire  a  moral  sense,  a  conscience,  as  soon  as  its  intel- 
lectual powers  should  become  as  well  developed,  or  nearly  as  well,  as  in  man."  The  idea 
of  God  ?  "  The  tendency  in  savages  to  imagine  that  natural  objects  and  agencies  are 
animated  by  spiritual  or  living  essences,  is  perhaps  illustrated  by  a  little  fact  which  I  once 
witnessed.  My  dog,  a  full-grown  and  very  sensible  animal,  was  lying  on  the  lawn  during 
a  hot  and  still  day  ;  but  at  a  little  distance  a  slight  breeze  occasionally  moved  an  open, 
parasol,  which  would  have  been  wholly  disregarded  by  the  dog  had  any  one  stood  near  it. 
As  it  was,  every  thnu  that  the  parasol  slightly  moved,  the  dog  growled  fiercely  and  barked. 
He  must,  I  think,  have  reasoned  to  himself  in  a  rapid  and  unconscious  manner,  that  move- 
ment without  any  apparent  cause  indicates  the  presence  of  some  strange  liWng  agent,  and 
no  stranger  had  a  right  to  be  in  his  territory."  These  quotations  from  Darwin's  "Descent 
of  Man,"  which  might  easily  be  re-enforced  by  analogous  ones  from  Herbert  Spencer,  Pro- 
fessor Tylor,  and  others,  may  serve  to  illustrate  the  doctrine  of  evolution  as  employed  to 
account  for  the  origin  of  man.  This  is,  in  brief,  that  the  moral  capacities  of  man  have 
been  evolved  by  a  long  and  slow  process  from  animal  instincts  ;  that  the  race  has  grown  as 
the  child  grows.  The  child  has  not,  in  the  cradle,  any  conception  of  God,  any  habit  of 
prayer,  any  recognition  even  of  right  and  wrong.  The  mother  inspires  the  child  with  faith 
in  God,  teaches  the  child  to  pray,  develops  in  it  a  discriminating  conscience  ;  and  she  does 
this  by  evolving  these  higher  opinions  and  sentiments  from  lower  or  lesser  ones.  "  If  you 
strike  your  brother,"  says  the  mother,  "  mamma  is  displeased  with  you."  Thus,  appealing 
to  ajjprobativeness,  she  arouses  conscience.  So,  according  to  Darwin,  conscience  in  man 
has  been  developed  out  of  approbativeness,  so,  belief  in  God  from  superstitious  belief  in 
gnomes  and  fairies. 

Now  the  first  thing  the  candid  student  of  Paul  must  recognize  is  the  fact  that  Paul 
does  not  even  so  much  as  consider  this  question.  He  nowhere  discusses  the  origin  of  man. 
He  apparently  accepts  the  idea  common  among  the  Hebrews  of  his  time  ;  but  he  does  not 
argue  its  truth.  There  are  a  few  indirect  allusions  to  the  fall  of  Adam  as  in  1  Cor.  15  :  22, 
"  As  in  Adam  all  die  ; "  but  they  are  introduced  only  casually  and  for  purposes  of  illustra- 
tion. In  this  fifth  chapter  of  Romans  more  emphasis  is  apparently  laid  upon  the  creation 
of  man  perfect  and  his  voluntary  and  historic  fall  ;  but  even  this  passage  is  parenthetical ; 
it  is  not  an  argument  for  the  doctrine  of  the  fall,  but  an  argument  addres.sed  to  those  who 
believed  in  the  fall,  for  the  jjurpose  of  commending  to  them  what  they  did  not  believe, 
namely,  the  universality  of  redemption.  Paul's  doctrine  of  man  and  of  redemption  is 
certainly  consistent  with  the  traditional  view  of  the  origin  of  man  as  a  sinless  being,  formed 
out  of  the  dust  of  the  earth  and  receiving  miraculously  a  divine  nature  by  the  inbreathing 
of  God.  But  it  is  not  inconsistent  with  the  doctrine  that  man  was  gradually  evolved  by 
long  and  slow  proce.s.ses  out  of  a  lower  and  animal  order  ;  though  it  is  inconsistent,  utterly 


138  ROMANS.  [Ch.   V. 

and  irreconcilably  inconsistent,  with  the  notion  that  sin  is  a  crudeness,  an  immaturity,  a 
remnant  of  the  lower  animal  order  clinging  to  man  as  the  chrysalis  clings  to  the  wings  and 
feelers  of  the  imperfectly  released  butterfly,  an  incident,  a  necessary  incident  of  his  upward 
development.  According  to  Paul,  here  and  everywhere,  sin  is  a  violation  of  God's  law, 
conscious,  deliberate,  willful ;  never  an  attendant  circumstance  upon  growth,  but  a  real  and 
actual  fall.  On  the  fall  of  Adam  he  lays  no  stress  ;  on  the  perpetual  fall  of  every  man  who 
sins  against  God's  law  he  puts  all  the  tremendous  emphasis  of  his  intense  nature.  That 
man  is  an  animal  he  nowhere  r^uestions.  He  even  assumes  if  he  does  not  assert  it.  The 
seventh  chapter  of  Romans  is  based  on  the  assumption  of  man's  animal  nature.  He  does 
not  even  deny  that  man  has  been  gradually  by  slow  processes  evolved  from  a  lower  and 
purely  animal  existence.  This  question  was  not  known  in  his  time,  and  he  does  not  know 
it.  But  he  asserts  with  tremendous  power  that  man  is  not  a  mere  animal  now  ;  that  in 
the  flesh,  and  above  it,  is  an  I  that  is  more  than  the  flesh  ;  that  this  I  recognizes  a  higher 
law  than  that  of  the  animal ;  that  it  is  capable  of  a  higher  obedience  ;  that  it  has  a  reason 
of  its  own,  and  a  law  of  its  own  ;  and  that  when  it  deliberately  yields  to  the  lower  nature, 
and  goes  down  into  it,  and  dwells  in  it,  disobeying  the  law  of  its  own  true  and  divine 
nature,  it  not  only  sins  against  itself  and  against  God,  but  that  it  therein  and  thereby  sows 
the  seed  of  all  the  tremendous  harvest  of  guilt  and  death  which  follows. 

AVhether  I  was  evolved  from  an  animal  or  not,  I  am  an  animal  now — a  vertebrate 
animal  of  the  order  of  mammalia  ;  backlione,  brain,  and  nervous  system,  heart,  arterial  sys- 
tem, stomach  and  digestive  organs,  all  analogous  to  the  physical  systems  of  other  vertebrate 
animals  of  the  order  of  mammalia,  and  possessing  with  all  the  appetites  and  passions  of  the 
animal,  all  his  physical  impulses,  all  his  social  and  semi-material  instincts.  But  I  am  also 
more  than  an  animal ;  whether  that  more  came  indirectly  by  a  process  of  develojjment 
from  lower  instincts,  or  directly  by  a  supernatural  gift,  is  not  religiously  material.  I  am 
what  I  am  ;  and  this,  not  my  origin,  determines  my  duty.  For  duty  is  a  word  of  to-day 
and  to-morrow,  not  of  yesterday.  Whatever  I  may  have  been  yesterday,  to-day  I  am  a  son 
of  God,  and  it  doth  not  yet  appear  what  I  shall  be  to-morrow.  The  doctrine  of  evolution, 
that  man  ascended  from  a  brute,  does  not  involve  the  conclusion  that  he  is  only  a  refined 
and  educated  brute.  If  it  did,  it  would  be  evidently  and  palpably  false.  Man  is  a  perfect 
animal,  but  a  perfect  animal  is  not  a  man.  To  say  of  one  he  is  a  perfect  brute  is  not  to 
compliment  him.  There  is  in  man  a  nature  higher  than  the  animal,  wherever  it  came 
from.  We  have  it,  or,  rather,  we  are  it.  And  this  that  we  have,  or  are,  determines  alike 
our  duty  and  our  sin.  The  duty  is  always  and  everywhere  to  be  more  than  an  animal — 
superior  to  the  animal,  master  of  the  animal  within  us.  The  sin  is  always  and  everywhere 
committed  when  we  fall  from  our  high  estate  and  allow  the  animal  within  us,  which 
should  be  our  servant,  to  become  our  master.  Neither  the  duty  on  the  one  side,  nor  the 
sin  on  the  other,  is  lessened  in  the  slightest  degree  by  the  scientific  hj'pothesis  that  Ijoth 
the  physical  organization  and  the  spiritual  nature  have  been  evolved  by  long  processes 
from  a  lower  organization.  That  there  is  ever  a  conflict  between  the  higher  and  the  lower, 
life  abundantly  illustrates.  Virtue  lies  always  in  the  victory  of  the  higher  ;  sin  lies 
always  in  the  A'ictory  of  the  lower.  That  there  is  to-day  a  great  gap  between  the  mere 
animal  and  man  is  not  only  frankly  stated,  but  ^agorously  asserted,  by  the  most  earnest 
advocates  of  evolutionism.  "  The  difference,"  says  Darwin,  "  between  the  mind  of  the 
lower  man  and  the  highest  animal  is  immense."  When  man  steps  across  this  chasm  and 
becomes  again  an  animal,  he  falls.  Wliether  Adam  thus  fell  six  thousand  years  ago  or  not 
is  matter  of  quite  secondary  importance.     We  all  fall  thus  now. 

Something  such,  it  seems  to  me,  would  be  Paul's  method  of  meeting  the  immoral  and 


Ch.  v.]  '  ROMANS.  139 

illogical  deductions  sometimes  made  from  evolutionary  philosophy,  that  man  is  only  a 
higher  order  of  animal,  and  sin  only  an  incident  in  the  progress  of  his  development.  This 
parenthesis  in  his  general  line  of  argument  is  wholly  misinterpreted  if  it  is  read  as  an  aigu- 
ment  for  the  scientific  accuracy  of  the  first  chapters  of  Genesis  as  an  account  of  the  origin 
of  sin.  It  is  addressed  to  those  who  so  regarded  these  chapters,  and  it  is  addressed  to  them 
for  the  purpose  of  showing  that,  according  to  their  own  philoso])hy,  law  and  sin  and  death 
e.xisted  before  Judaism,  and  were  as  universal  as  the  race,  anil  therefore,  presumptively, 
grace  and  redemption  must  exist  after  and  outside  of  Judaism,  and  be  also  co-exten.sive 
with  the  race. 

The  meaning  of  Paul  in  this  somewhat  enigmatical  paragraph  may  be,  perhaps,  best 
apprehended  by  a  restatement  uf  the  entire  argument  up  to  this  point,  and  including  this 
paragraph,  the  latter  paraphrastically  rendered  ;  we  thus  see  it  in  its  relations,  and  in  ita 
true  perspective.  That  argument  may  be  put  in  a  paragraph  thus  :  Righteousness  of 
character  can  never  be  worked  out  in  man  by  obedience  to  an  external  law.  The  Roman 
has  tried  it  and  failed.  The  Jew  has  tried  it  and  failed.  This  is  not  God's  method 
of  character-building.  That  method  is  the  impartation  of  himself  to  the  soul  that  is 
willing  by  faith  to  submit  to  his  influence.  It  was  thus  that  Abraham  was  built  up 
in  gi)dliness ;  thus  all  his  descendants  must  be  built  up.  In  this  process  each  soul 
suffers  for  itself ;  each  for  its  neighbor ;  Christ  for  all ;  for  only  through  the  door  of 
suffering,  in  giver  and  receiver,  can  character  be  imparted.  But  this  is  not  a  process 
confined  to  a  chosen  people.  It  is  as  universal  as  humanity.  As  law  and  sin  and 
death  are  wide  as  the  human  race,  so  must  be  grace,  and  sacrifice,  and  redemptioru 
Through  one  man  sin  entered  into  the  world,  and  through  sin  death,  and  so  death 
came  upon  all  men,  because  all  men  have  sinned.  For  prior  to  the  Mosaic  law  sin  was 
in  the  world,  although  men  made  no  account  of  it,  because  there  was  no  moral  standard 
to  work  in  them  conviction  of  sin  ;  nevertheless,  sin  was  in  the  world,  as  is  evident 
from  the  fact  that  death  reigned  even  from  Adam  to  Moses  ;  men  sinned,  therefore,  though 
they  did  not  disobey  a  specific  law  of  God  as  Adam  did,  albeit  his  experience  is  a  type  of 
tempted,  fallen,  and  simiing  humanity.  But,  to  return  :  through  one  man  sin  entered  into 
the  world,  and  death  through  &'m,  and  so  death  came  upon  all  men  because  all  men  have 
sinned.  But  tlie  free  gift  is  not  merely  as  the  transgression.  For,  in  the  first  place,  if,  as  a 
result  of  the  transgression  of  one,  many  died,  much  more,  since  God  is  gracious,  the  grace  of 
God  and  the  gift  in  his  grace,  that,  namely,  of  Jesus  Christ,  has  abounded  unto  many ; 
moreover,  the  judgment  which  has  grown  out  of  the  one  sin  resulted  in  condemnation,  but 
the  free  gift  which  has  grown  out  of  many  transgressions  resulted  in  righteousness ;  .still 
further,  if,  as  a  consequence  of  the  offen.se  of  one,  death  reigned  through  that  one,  much  more 
they  which  receive  the  abundance  of  the  grace  of  God  and  of  his  gift  of  righteousness  shall 
reign  in  life  through  one — Jesus  Christ.  To  sum  all  up  :  as  the  result  of  one  transgression 
was  a  sentence  of  condemnation  coming  upon  all  men,  because  as  a  result  of  that  trans- 
gression all  sinned,  so  also,  as  the  result  of  one  righteousness  was  a  righteousness  of  life 
wrought  out  in  all  men.  Or,  to  repeat  the  idea  in  another  form,  as  by  the  disobedience 
of  one  man  the  many  became  sinners,  so,  by  the  obedience  of  one  man  the  many  shall 
become  righteous.  As  to  the  law,  which  came  afterward,  it  entered  that  the  sin  might  be  aug- 
mented ;  but  where  the  sin  was  augmented,  the  grace  did  much  more  abound  ;  for  God'.s 
<^)bject  in  all  was  that  as  man's  sin  reigned,  ever  issuing  in  death,  so  God's  grace  might  reign 
through  righteousness  ever  issuing  in  eternal  life,  through  Jesus  Christ  our  Lord. 


140 


EOMANS. 


[Ch.  V. 


CHAPTER  V. 

12  Wherefore,  as  »  by  one  man  sin  entered  into  the 
world,  and  death  by  sin  ;  and  so  death  passed  upon  all 
men,  for  that  all  have  sinned: 


13  (For  until  the  law,  sin  was  in  the  world  :  but  sin 
is  not''  imputed  when  there  is  no  law, 

14  Nevertheless,  death  reigned '  from  Adam  to 
Moses,  even  over  them  that  had  not  sinned  after  the 
similitude  of  Adam's  transgression,  who  is  the  "^  figure 
of  him  that  was  to  come. 


a  Gen.  3  :  6,  19 .  .  .  .  b  ch.  4  :  16  ;   1  John  3:4. 


.  d  1  Cor.  15  :  Hi,  *;,. 


Ch.  5  :  12-21.  THE  UNIVERSALITY  OF  REDEMPTION 
EVIDENCED  BY  THE  UNIVERSALITY  OF  THE  CURSE. 

At.t,  hate  died  ;  ALL  HAVE  SINNED  ;  FOR  ALL  IS  REDEMP- 
TION.— The  offence  and  the  free  gift  contrasted. 
-  The  offence  is  unto  condemnation  ;  the  free 
gift  unto  justification  ;  the  offence  unto  death  ; 
the  free  gift  unto  life  eternal  ;  the  offence 
hath  reigned  (past)  ;  the  free  gift  ghall  reign 
(eternal  future). 

12.  Wherefore.  Paul  connects  what  fol- 
lows with  what  precedes.  His  object  is  to  show 
the  universality  of  redemption  as  against  the 
Jewish  idea  that  mercy  is  for  the  Jew,  and  jus- 
tice for  the  Gentile  (see  ch.  2,  pp.  100-103).  This  he  has 
done  in  the  preceding  part  of  this  chapter  exper- 
imentally :  Christ  died  for  the  nngodlij.  He  now 
goes  on  to  develop  the  same  idea  historically  and 
dogmatically.  The  gist  of  hi.s  argument  is  that 
as  sin  is  universal,  much  more  grace  ;  as  sin  and 
death  preceded  law  and  Judaism,  so  grace  and 
redemption  must  far  out-run  Judaism  and  the 
law. — As  by  one  man,  etc.  The  reference  to 
Adam  is  clear.  Paul,  in  arguing  with  the  Jews, 
assumes  the  Jewish  conception  of  the  origin  of 
evil.  Further,  we  may  assume  that,  as  a  Jew,  he 
believed  it.  But  his  message  here  is  not  the 
origin  of  evil,  but  the  universality  of  the  remedy. 
— And  through  sin  death,  i.  c,  by  means, 
or  in  consequence  of  sin.  That  the  death  here 
represented  is  primarily  ])hysical  death,  is  evi- 
dent from  verse  14. — For  that.  The  Greek 
(ff/i'  (;))  is  rendered  in  the  Vulgate  and  by  some 
ancient  commentators  in  whom  instead  of  for 
that;  according  to  this  rendering  Paul  asserts 
directly  the  doctrine  that  the  entire  race  was  in 
Adam  and  sinned  in  him.  This  rendering  is,  how- 
ever, abandoned  by  modern  commentators  with 
substantial  unanimity  (not  only  Alford,  Meyer, 
Godet,  Stuart,  but  also  Shcdd  and  Hodge).  The 
Authorized  Version  correctly  renders  it  for  that, 
or  because. — All  have  sinned.  Does  the  Apos- 
tle mean  that  all  did  actually  sin  in  Adam,  that  the 
fall  was  a  race  fall,  or  that  all  men  have  become 
sinners,  and  are  condemned  not  because  of 
Adam's  sin,  but  because  of  their  own  voluntary 
transgression.  The  original  will  bear  either  ren- 
dering ;  the  former  is  given  to  it  by  Old  School, 
the  latter  by  New  School  theologians.  For  Paul's 
meaning,  if  indeed  this  metaphysical  question 
was  in  his  mind  at  all,  we  must  look  to  his  gen- 
eral teaching,  not  to  any  grammatical  exegesis  of 


this  particular  verse.  But  the  student  will  note 
as  bearing  on  this  question  two  facts  ;  (1),  that  in 
verse  14  Adam  is  declared  to  be  a  type  of  future 
generations,  and  his  fall  a  figure  of  similar  trans- 
gressions constantly  repeated  ;  (2),  that  in  verse 
16  the  grace  is  declared  to  be  a  grace  of  redemp- 
tion of  many  transgressiotiH.  It  is  therefore  clear 
that  whatever  connection  Paul  may  have  had  in 
mind  between  the  original  and  subsequent  trans- 
gressions, the  fact  of  actual  and  individual  sin, 
not  merely  of  original  sin  as  involved  in  Adam's 
transgression,  was  not  only  present,  but  promi- 
nent in  his  mind. 

13,  14.  Until  the  law.  That  is,  previous 
to  the  law ;  sin  did  not  begin  with  the  Jewish 
dispensation,  therefore, — this  is  the  conclusion  to 
which  the  Apostle  seeks  to  conduct  his  readers, — 
grace  is  not  confined  to  the  Jewish  dispensation. 
— But  sin  is  not  reckoned  where  there  is 
no  law.  Not,  God  does  not  impute  sin  where 
there  is  no  law  ;  does  not  therefore  condemn  the 
sinner  {Meyer,  Alford),  for  this  is  evidently  not 
true,  and  is  directly  contrarj'  to  the  Hebrew  con- 
ception embodied  in  the  condemnation  and  de- 
struction of  the  race  in  the  deluge,  because  of 
sin  prior  to  the  law  ;  but  (as  Augnatine.  Luther, 
Calvin,  Stuart,  and  others)  7neH  did  not  reckon  it 
against  themselves,  did  not  come  to  a  conscious- 
ness of  it.  '  'Without  the  law  reproving  us  we  in  a 
manner  sleep  in  our  shis." — {Calvin.)  The  passage 
is  thus  parallel  to  chapter  3  :  20  ;  by  the  law  is  the 
knowledge  of  sin.  Comp.  chapter  7  :  0. — But 
death  reigned  from  Adam  to  Moses. 
Death  is  the  penalty  of  sin.  The  reign  of  death 
previous  to  the  law  is  therefore  a  proof  that  not- 
withstanding men's  senses  sleep  in  sin,  they  are 
sinners,  and  not  only  sinners,  but  were  adjudged 
and  condemned  by  God  as  sinners,  since  the  divine 
penalty  passed  upon  them.  Professor  Jowett 
puts  the  Apostle's  argument  well :  "  All  who 
died  sinned  ;  but  those  to  whom  sin  was  not  im- 
puted died;  therefore  they  sinned."' — Even 
upon  them  who  have  not  sinned  after 
the  similitude  of  Adam's  transgression. 
That  is,  by  violation  of  a  definite  and  explicit 
command.— Who  is  the  figure  of  the  future. 
The  Old  and  New  Versions  agree  in  rendering 
this  A  figure  of  him  that  was  to  come,  and  the  com- 
mentators generally  see  in  the  phrase  a  reference 
to  Christ,  and  in  Adam  a  type  of  Christ,  albeit 
they  have  some  difficulty  in  tracing  a  parallel  be- 


Cii.  v.] 


ROMANS. 


141 


IS  Hut  not  as  the  offence,  ^o  also  is  the  free  gift.  For 
if  Uiri)U};li  the  offeiue  ot  one  many  be  dead,  much 
more  the  grace'  of  God,  and  the  gift  by  grace,  which 
is  by  one  man,  Jesus  Christ,  hath  abounded  unto 
many.' 

i6  .\nd  not  as  it  was  by  one  that  sinned,  so  is  tlie 
gift :  for  the  judgment  was  by  one  to  condemnation, 
but  the  free  gift  is  of  many  *  offences  unto  justification. 


17  For  if  by  one  man's  offence  death  reigned  by 
one;  much  more  they  which  receive  abundance  ■■  of 
grace,  and  of  the  gift '  of  righteousness,  shall  reign  in 
life  bv  one,  Jesus  Christ.) 

18  Therefore,  as  by  the  offence  of  one  judgment 
came  upon  all  men  to  condemnation  ;  even  so  by  the 
righteousness  of  one  the  free  gift  came  upon  all  J  men 
unto  justification  of  life. 


'  Eph.  2:8 f  Isa.53:  II;  Matt.  30: 28;  26:28;  IJoho  2:2 %  l9a.l:18 h  John  10: 10 1  ch.6:23 j  John  12  :  32. 


tween  the  two.  Against  this  interpretation  are 
these  facts:  (1),  the  Greek  (nf/.Aco)  is  never  used 
by  Paul  in  any  of  its  forms  to  refer  to  Christ, 
who  is  always  in  his  thought  not  the  Coming  One, 
but  the  One  who  has  come  and  is  present.  His 
use  of  the  phrase  will  be  seen  by  the  English 
reader  by  consulting  Rom.  8  :  38 ;  1  Cor.  3  :  22 ; 
Gal.  3  :  23  ;  Ephes.  1  :  21 ;  1  Tim.  4:8;  6  :  19. 
(2),  The  ordinary  interpretation  does  not  agree 
with  the  pre^^ous  clau.se  of  the  sentence  here : 
"sinning  after  the  similitude  of  Adam's  trans- 
gression," does  not  suggest  Adam  as  a  type  of 
the  sinless  One.  (3),  Adam  is  not  a  type  of 
Christ ;  no  resemblance  between  the  typical 
sinner  and  the  typical  Saviour  can  be  discovered, 
nor  docs  Paul  trace  any  resemblance  between 
the  two,  either  here  or  in  1  Cor.  15  :  22,  45 ;  on 
the  contrary,  in  both  passages  he  draws  sharply 
the  contrast  between  Adam  and  Christ.  I  under- 
stand then  Paul's  languayre  to  be  property  ren- 
dered here  as  his  similar  language  is  elsewhere, 
not  as  a  type  of  him  who  is  to  come,  /.  c,  Christ ; 
but,  as  a  t^-pe  of  the /«#«*•«,  i.  e.,  of  the  oncom- 
ing race  of  man.  What  Paul  then  says  is.  Death 
reigned  from  Adam  to  Moses,  even  over  them 
that  had  not  sinned  as  Adam  did  by  disobedience 
of  an  explicit  statute  law  ;  for  Adam  was  in  his 
fall,  and  sin,  and  punishment  a  t^-pe  of  the  whole 
human  race.  How?  In  this,  that  those  to  whom 
no  st;itute  law  had  been  given  had  yet  a  law  in 
their  hearts  (ch.  s :  i:j-i.i) ;  like  Adam  they  listen  to 
the  voice  of  the  tempter;  like  him,  they  violate 
the  law  of  God  ;  like  him,  the^'  are  by  their  diso- 
bedience alienated  from  God ;  like  him,  they 
suffer  the  penalty  in  separation  from  God,  and 
death.  Adam  is  the  type,  not  of  the  Saviour,  but 
of  sinful  humanity. 

I.j-IT.  But  not  as  the  offence.  No  par- 
allel in  Paul's  mind,  but  a  sharp  contrast,  be- 
tween Adam  and  Christ. — So  also  is  the  free 
gift.  Of  redeeming  grace. — For  if  through 
the  transgression  of  one  many  died.  Pri- 
marily natural  death  is  referred  to  ;  but  it  must 
be  remembered  that  in  a  pgaticapd  proplief.ie 
mind,  like  that  of  PaufPthe  material  is  always  a 
shadow  of  the  spiritual,  and  always  suggests  if 
it  does  not  necessarily  imply  the  spiritual. — 
Much  more  the  urace  of  (>od  and  the  gift 
by  tfrace.  Grace  is  the  disjjosition  fif  love  in 
God  toward  sinf id  man  ;  the  gilt  is  the  gift  of  his 


Son  planned  in  and  proceeding  from  that  grace. 
See  John  3  :  1(5 ;  Ephes.  2  :  4,  5. — By  the  one 
man,  Jesus  Christ.  Note  how  prominent  in 
Paul's  thought  is  the  humanity  of  Jesus  Clirist. 
Comp.  Acts  18  :  31  ;  1  Tim.  2:5.  —  Hath 
abounded  unto  many.  Ab(mnded  in  the 
exceeding  fullness  of  its  provisions  for  each  one, 
and,  so  abounding,  offered  to  and  adequate  for 
the  all  who  are  in  need  of  it.  Comp.  Ephes.  2:7; 
2  Cor.  3  :  5  ;  0  :  8. — And  not  as  by  the  one 
that  sinned  is  the  gift.  An  emphatic  reit- 
eration of  the  contrast  between  man's  sin  and 
God's  grace,  the  latter  excelling  and  surpassing 
in  extent  the  former.  The  former  contrast, 
however,  emphasizes  the  difference  in  extent,  the 
following  contrast  emphasizes  the  difference  in 
result,  the  sin  being  unto  condemnation,  the  grace 
unto  justification. — For  the  judgment  (grows) 
out  of  one  (transgression)  unto  condemna- 
tion, but  the  free  gift  (grows)  out  of  many 
transgressions.  The  sentence  of  sin  and 
death  against  the  race  is  treated  as  proceeding 
from,  evolved  out  of,  the  one  transgression,  and  on 
the  other  hand,  the  free  gift,  and  the  grace  which 
bestows  it,  is  treated  as  proceeding  from,  evolved 
out  of  the  multitudinous  transgressions  of  hu- 
manitj',  loved  and  pitied  in  its  sins  because  of  its 
needs. — Unto  rightening.  The  end  of  the 
gift  is  the  rightening  of  character,  the  bringing 
of  the  soul  back  both  into  filial  relations  with 
God,  and  into  a  life  and  character  right  according 
to  God's  standard  of  righteousness.  See  Intro- 
duction, pp.  58, 59. — For  if,  etc.  A  third  contrast, 
the  first  being  between  the  extent  of  sin  and  of 
grace,  the  second  between  their  respective  ends, 
judyment  and  juntification,  the  third  between  their 
final  results,  death  and  eternal  life.  The  word 
here  rendered  righteonmiexx  is  the  same  rendered 
in  the  preceding  verse  justification  ;  to  give  two 
raeaninss  to  this  word  in  the  same  connection 
violates  the  fundamental  principles  of  interpre- 
taticm.  But  it  is  rightiwt-tne.ss  of  character,  not 
formal  acquittal  from  condemnation  which  gives 
eternal  life  ;  that  can  be  conferred  only  by  a  real 
rif/hteousnens. 

18,  19.  Therefore  as  through  one  trans- 
^ression  it  has  come  to  a  sentence  of  con- 
demnation for  all  men,  so  also  through 
one  righteousness,  it  has  come  to  a  ri^ht- 
eniuK  of  life  for  all  men.     In  this  and  the 


142 


ROMANS. 


[Ch.  Y 


19  For  as  by  one  man's  disobedience  many  were 
made  sinners,  so  by  tlie  obedience  of  one  shall  many 
be  made  righteous. 

20  Moreover,''   the   law   entered,    that    the    offence 


might  abound.     But  where  sin  .abounded,  grace  did 
much  more  '  abound  : 

21  That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  ™  reign,  through  righteousness,  unto  eternal  life, 
by  Jesus  Christ  our  Lord. 


k  ch.  7  :  8,  13;   John  15  :  22;   Gal.  3  :  19.  .  .  .1  John  10  :  10  ;    1  Tim.  1  :  14.     .  .m  John  1  :  17. 


succeeding  verse  the  Aposile  sums  up  tlie  whole 
involved  argument  of  the  chapter  from  verse 
twelve.  The  one  righteou&ness  is  the  cue  conse- 
crated and  sinless  life  of  obedience  of  Christ 
Jesus.  The  end  in  the  one  case  is  a  sentence  of 
just  condemnation  ;  the  end  in  the  other  is  not 
merelj'  a  reversal  of  that  sentence,  a  "justif3-ing 
judgment ''  {Meyer),  but  a  setting  right  of  Ufe, 
the  end  of  which  is  life  eternal  with  God  through 
Christ  Jesus  his  Son. — For  as  throuaih  the 
disobedieuce  of  one  many  became  sin- 
ners, so  also  through  the  obedience  of  one 
many  shall  become  righteous.  The  Greek 
(xaitLoTiiui)  may  be  rendered  vxre  made,  or  were 
ordained  to  be,  or  simply,  as  I  have  rendered  it, 
became,  but  it  can  not  be  rendered />«<  into  the  cat- 
egory of,  without  a  violation  of  language ;  and 
yet  this  rendering  is  required  by  the  theorj*  that 
with  Paul  justification  is  equivalent  to  acqtiittal. 
What  Paul  says  is,  not  that  because  of  Adam 
many  were  treated   as  sinners,  a  manifest  and 


palpable  injustice,  which  would  not  be  helped 
by  treating  many  as  righteous  because  of  Christ ; 
but  that  historically,  as  the  result  of  Adam"s 
transgression,  mauj-  became  sinners ;  and  his- 
torically, as  a  result  of  God's  free  gift  of  his  Son, 
many  shall  become  righteous. 

20,  21 .  So  far  Paul  has  shown  the  relation  of 
Adam  and  Christ  to  the  whole  human  race,  Gen- 
tUe  as  well  as  Jew.  He  adds  a  recognition  of  the 
revealed  law,  and  its  uses.  It  entered  after  sin 
and  death,  not  to  abolish  sin,  on  the  contrary 
primarily  to  increase  it,  to  make  it  worse,  so  that 
"  by  the  commandment  sin  might  become  ex- 
ceeding sinful "  (ch.  7  :  13)  ;  but  secondarily,  by 
increasing  the  sinfulness  of  sin,  and  so  bringing 
it  to  the  consciousness  of  men,  to  prepare  the 
way  for  a  grace  that  might  still  more  abound 
(ch.  11  :  32,  33).  Thus  the  end  of  sin,  death,  and 
law  is  a  reign  of  God's  free  grace,  through  right- 
eousness, unto  eternal  life,  by  means  of  Jesus 
Christ  our  Lord. 


CHAPTER   VI. 

PAUL'S    DOCTRINE    OF    REDEMPTION. 


What  shall  we  say  then  ?  Shall  wc  continue  in  gin,  that  grace  may  abound  ?  God  forbid. 
We  who  (lied  to  sin,  how  shall  we  any  longer  live  therein  ?  Or  are  ye  ignorant  thai  all  we  who 
were  baptized  into  Christ  Jesus  were  bai)tized  into  his  death  't  We  were  buried  therefore  with 
him  through  baptism  into  death  :  that  like  as  Christ  was  raised  from  the  dead  through  the  gloi-y 
of  the  Father,  so  we  also  might  walk  in  newness  of  life.  For  if  we  have  become  'united  with 
him  by  the  likeness  of  his  death,  we  shall  be  also  by  the  likenexs  of  his  resurrection  ;  knowing 
this,  that  our  old  man  was  crucitied  wiili  hiiu.  that  the  body  of  sin  might  be  done  away,  that  so 
we  should  no  longer  be  in  bondage  to  sin  ;  for  he  that  hath  died  is  justified  ■■■  from  sin.  But  if 
we  died  with  Christ,  we  believe  that  we  shall  also  live  with  him  :  knowing  that  Christ  being 
raised  from  the  dead  dieth  no  more  ;  drath  no  more  hath  dominion  over  him.  For  -the  death 
that  he  died,  he  died  unto  sin  -oncp  :  but  -the  life  th;)t  he  liveth.  he  livcth  unto  God.  Even  so 
reckon  ye  also  yourselves  to  be  dead  un;o  sin,  but  alive  unto  (;od  in  Christ  Jesus. 

Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye  should  obey  the  lusts  thereof: 
neither  present  your  members  unto  sin  as  'instruments  of  unrighteousness  ;  but  present  your- 
selves nnto  God.  as  alive  from  the  dead,  and  your  members  as  'instruments  of  righteousness 
unto  (iod.  For  sin  shall  not  have  dominion  over  you  :  for  ye  arc  not  under  law,  but  under 
grace. 

What  then  ?  shall  we  sin.  because  we  are  not  under  law,  but  under  grace  ?  God  forbid. 
Know  ye  not.  that  to  whom  ye  present  yourselves  as  'servants  unto  obedience,  his  'servants  ye 
are  whom  ye  obey  ;  whether  of  sin  unto  death,  or  of  obedience  unto  righteousness  ?  But  thanks 
be  to  God,  "that,  whereas  ye  were  'servants  of  sin.  ye  became  obedient  from  the  heart  to  that 
'fonn  of  teaching  whereunto  ye  were  deli\ercd  ;  and  being  made  free  from  sin,  ye  became 
'servants  of  righteousness.  I  speak  after  the  manner  of  men  because  of  the  infirmity  of  your 
flesh  :  for  as  ye  presented  your  members  as  servants  to  nncleanncss  and  to  iniquity  unto 
iniquity,  even  so  now  present  your  members  as  servants  to  righteousness  unto  sanctification. 
For  when  ye  were  'servants  of  sin.  ye  were  free  in  regard  of  rig  teousness.  What  fruit  then 
had  ye  at  that  time  in  the  things  whereof  ye  are  now  ashamed  ?  for  the  end  of  those  things  is 
death.  But  now  being  made  free  from  sin,  and  become  servants  to  God,  yc  have  your  fruit  unto 
sanctification,  and  the  end  eternal  life.  For  the  wages  of  sin  is  death  ;  but  the  free  gift  of  God 
is  eternal  life  in  Christ  Jesus  our  Lord, 


1  Or,  united  with 
the  likeness  .  .  . 
with  the  like- 
ness. 

*  "Justified"  add 
marg. 

Or,  released. — 
Am.  Com. 

2  Or,  in  that. 

3  Gr.  once/or  aU. 


4  Or,  weapons. 


5  Qr.hondservants, 

6  Or,  that  ye  were 
.  .  .  but  ye  be- 
came. 

7  Or,  pattern. 


Cliapter.s  six,  seven,  and  eight  are  very  closely  linked  together.  They  constitute  Paul's 
an.'^wer  to  the  objection,  Shall  we  continue  in  sin  that  grace  may  abound  ?  Their  pliilo- 
pophical  conclusion  is  embodied  in  the  statement  of  the  nature  and  end  of  redemption. 
''The  law  of  the  spirit  of  life  in  Chri.st  hath  made  me  free  from  the  law  of  sin  and  death." 
Paul  maintains  that  man  is  Tightened,  not  by  obedience  to  law,  but  by  newness  of  life  freely- 
given  by  God  and  freely  received  bv  man  ;  by  God's  free  grace  and  man's  child-like  faith. 
To  this  replies  the  Pharisee, — and  this  reply  v.-e  still  meet, — You  abrogate  all  law,  you  preach 
a  dangerous  license,  you  open  the  way  to  a  practical  encouragement  to  sin.  To  which  Paul 
replie!^.  You  do  not  comprehend  the  end  of  redemption.  It  is  not  to  give  man  redem])tion 
from  some  future  penalty  or  admission  to  some  future  bliss.  It  is  to  set  him  free  from  the 
law  of  sin  and  death  by  bringing  him  under  a  new  law  of  life  and  righteou.snes.s.  The  re- 
deemed is  dead  to  sin,  it  has  no  longer  dominion  over  him  ;  e  is  alive  to  holiness,  it 
becomes  the  end  of  his  life.  When  this  takes  place  he  is  a  new  creature  in  Chri.st  Je.sus  ; 
old  motives  bom  of  the  fle.sh  have  pa.s.sed  away,  new  motives  bom  of  the  spirit  have  taken, 
their  place.  This,  in  chapter  vi.  and  in  the  first  six  verses  of  chapter  vii.,  he  illu.strates  by 
three  figures — rleath  and  resurrecticm,  emancipation  and  a  new  allegiance,  ami  marriage.' 


'  See  Introduction,  pp.  72-75  for  interpretation  and  application  of  these  three  figures. 


144  KOMANS.  [Cii.   VI. 

Having  thus  illustrated  and  defined  the  spiritual  doctrine  of  redemption,  as  death  to  siii 
and  a  new  and  divine  life  in  righteousness,  he  proceeds  in  the  following  chapters  (VII.  and 
VIII.)  to  set  forth  the  same  truth  as  a  personal  experience. 

According  to  Paul,  Christ  redeems  not  only  from  sin  but  also  from  the  law,'  but  we 
are  redeemed  from  the  law  that  we  may  fulfill  the  righteous  ends  of  the  law.  Leaving  the 
reader  to  follow  Paul's  argument  in  detail  in  the  notes,  I  here  attempt  to  illustrate  1k)W  it 
is  possible  that  we  should  at  once  be  set  free  from  the  law,  and  by  that  very  act  of  emanci- 
pation, the  law  should  be  fulfilled  in  and  by  us. 

Man  may  stand  in  either  one  of  three  relations  to  law  ;  in  the  history  both  of  the  indi- 
vidual and  of  the  race  these  relations  are  seen  as  successive  stages  in  spiritual  development. 

The  first  is  one  of  lawlessness.  The  child  knows  nothing  about  law.  He  follows  his 
own  impulses  wherever  they  lead  him.  The  first  lesson  to  be  taught  him  is  that  he  is  in  a 
world  governed  by  law  ;  that  he  must  consult  other  wills  than  his  own.  He  learns  by  some 
bitter  experiences  that  there  are  laws  of  nature  ;  by  domestic  discipline  that  there  are  moral 
laws.  The  savage  knows  little  or  no  law  but  his  own  will  ;  the  savage  tribe  lives  in  a  con- 
dition of  relative  lawlessness.  Co-operation,  combination,  civil  order,  national  existence 
are  impossible.  The  first  lesson  to  be  taught  the  roving  Indian  is  that  there  is  law,  and 
that  he  must  be  obedient  to  it.  This  lesson  antedates  plows  and  primers.  The  second  state 
is  one  of  conscious  and  deliberate  obedience  to  law  ;  law  external  to  one's  self,  enforced  by  a 
master  external  to  one's  self.  The  child  obeys  his  parent ;  the  savage  his  chief ;  the  subject 
his  king  ;  the  individual  his  God.  The  relation  between  the  two  in  each  case  is  the  relation 
between  a  subject  and  a  superior  ;  the  obedience  in  each  case  is  a  deliberate  and  conscious 
obedience,  generally  from  fear  of  penalty  or  hope  of  reward,  sometimes  from  a  mere  passive 
acquiescence  in  a  stronger  will,  but  always  a  yielding  to  something  above  and  external  to 
one's  self.  This  condition  is  a  great  advance  on  the  antecedent  condition.  Obedience  is  a 
great  advance  on  self-will  and  lawlessness.  Humanity  so  recognizes  it.  Nihilism  makes 
no  progress  even  in  Russia,  because  the  substantially  universal  instinct  recognizes  the  fact 
that  a  despotic  government  is  better  than  no  government  at  all.  Tsarism  is  better  than 
Nihilism. 

But  this  condition  of  deliberate  and  conscious  obedience  to  an  external  law  is  not  the 
highest  and  final  condition  of  humanity — either  communal  or  individual.  There  is  some- 
thing beyond.  It  is  reached  when  the  individual  becomes  himself  an  embodied  law  ;  when 
the  law  is  no  longer  external  to  him  but  wrought  into  him  ;  when  he  becomes  a  law  unto 
himself  ;  when  the  master  and  the  mastery  is  wnthin,  not  without ;  when  all  his  impulses 
are  brought  into  harmony  with  law  ;  and  he  does  safely  what  he  pleases  because  he  pleases 
always  to  do  right.  A  man  physically  in  the  first  stages  knows  no  law  but  his  inclination  ; 
disregards  the  laws  of  health  ;  eats  what  he  likes  ;  exercises  when  he  pleases  ;  sleeps  or 
wakes  as  the  whim  of  the  moment  inclines  him.  A  man  in  the  second  stage  recognizes 
certain  laws  of  health,  and  laboriously  and  painfully  obeys  them.  He  denies  himself  food 
which  his  palate  craves  ;  compels  himself  to  take  his  daily  "  constitutional "  in  spite  of  his 
laziness  ;  rouses  himself  reluctantly  from  his  bed  in  the  morning  because  duty  nudges  him. 
A  man  in  the  third  stage  turns  revolted  away  from  the  food  which  does  not  nourish  ;  is 
impelled  to  outdoor  exercise  by  his  physical  impulses  ;  springs  from  his  bed  in  the  morning 
spontaneously  because  all  his  powers  are  alert  and  active  and  demanding  play.  He  is  as  we 
say  "  the  embodiment  of  perfect  health."  The  child  passes  into  the  third  stage,  when, 
through  obedience  to  parental  authority,  he  has  made  his  own  the  principles  of  right  living, 

»  Gal.  3  :  13  ;  4  :  4,  5  ;  5  :  1,  etc. 


Oh.  VI.]  '  EOMANS.  145 

juiil  lie  goes  from  home  to  put  them  in  practice  in  life.  Politically  the  American  people 
have  passed  into  the  third  stage.  Not  one  reader  in  a  hundred  of  these  pages,  probably  not 
one  in  a  thousand,  knows  in  any  detail  what  are  the  laws  of  his  own  State.  Americans  are 
not  under  the  law ;  they  are  a  law  to  themselves.  We  are  not  merely  a  law-obeying,  we  are 
a  law-abiding  people  ;  that  is,  the  law  abides  in  and  is  a  part  of  us.  There  is  in  the  com- 
munity not  merely  an  obedience  to  law  external  to  ourselves;  indeed,  there  are  no  such 
laws — politically  speaking.  The  external  laws  are  the  expression  and  embodiment  of  our 
own  will,  and  there  is  a  great  reservoir  of  reverence  for  law,  a  harmony  with  it,  an  acqui- 
esence  in  it,  a  sturdy  resolve  that  it  shall  be  obeyed  ;  and  this,  and  this  alone,  is  our  standing 
army.  Law  in  the  hearts  and  lives  of  the  great  body  of  tlic  ])e<)ple  is  its  own  enforcement. 
A  few  hundred  policemen  keep  thousands  of  criminals  in  order  ;  because  behind  the  police 
is  this  incarnate  and  embodied  though  silent  spirit  of  law.  If  ever  this  shall  die  out  of  the 
hearts  of  Americans,  American  freedom  will  be  at  end.  We  shall  revert  to  the  second 
stage  of  national  development,  obedience  to  a  master  outside  ourselves. 

Now,  it  is  the  object  of  the  Gospel  to  do  for  each  individual  soul,  in  his  relations  to 
Goil  and  God's  law,  what  the  parent  does  for  his  child,  and  what  history  has  done  for  the 
race  :  train  him  to  self-government.  The  object  of  the  Gospel  is  not  to  bring  men  under 
law,  but  to  bring  law  under  men.  Civilization  teaches  men  to  use  law  ;  to  make  it  the 
instrument  for  saving  themselves  and  each  other.  The  cook  does  not  merely  obey  the  laws 
of  chemistry  ;  .she  makes  the  laws  of  chemistry  obey  her.  The  engineer  is  not  the  servant 
of  the  laws  of  mechanics  ;  by  understanding  them  he  compels  them  to  be  his  servants.  It 
is  the  object  of  Christianity  to  do  for  men  in  the  moral  realm  what  civilization  does  for 
them  in  the  physical  realm  ;  certainly  not  to  relegate  them  to  the  state  of  unrestrained 
will  ;  as  certainly  not  to  leave  them  under  law  as  a  master  external  to  themselves  ;  but  to 
carry  them  forward  to  a  stage  in  which  the  law  shall  be  their  servant  and  implement.  The 
household  life  atfords  an  illustration  of  what  the  end  will  be;  for  in  the  household  father 
and  mother  are  not  merely  obedient  to  the  law  of  love,  but  use  it,  in  a  thousand  ofl&ces  of 
sympathy  and  helpfulness,  to  train  their  sons  and  daughters  for  future  fatherhood  and 
motherhood.  This  is  what  Paul  means,  at  least  a  part  of  what  he  means,  when  he  says 
that  we  are  children  of  God.  God  is  not  under  a  master — not  under  law.  The  law  of 
righteousness  is  in  God,  not  over  him.  He  is  himself  the  divine  law  working  out  right- 
eousness. And  we  become  his  children  only  when  and  as  his  Spirit  dwells  in  us,  setting 
lis  free  from  the  law,  and  making  the  law  itself  our  instrument.  This  is  what  Paul  means 
— at  least  a  part  of  what  he  means — when  he  says,  "  By  the  deeds  of  the  law  shall  no  flesh 
be  ju.stified  in  his  sight."  Recognizing  a  divine  law,  yielding  to  it  a  deliberate  and  conscious 
ol)e<lieiice,  doing  what  it  commands  because  of  the  command,  justifies  no  soul  in  the  sight 
of  (jro<l.  The  only  law  which  the  Bible  recognizes  as  adequate,  is  a  law  wrought  within,  in 
the  very  fibre  of  the  character.  The  only  obedience  which  it  recognizes  as  adequate  is  a 
spontaneous  obedience,  which  is  unconscious,  undeliberate,  unthoughtful  of  the  law  which 
it  in.stinctively  obeys.  Not  to  know  thi-s,  is  not  to  know  the  very  rudiments  and  elements 
of  the  Gospel ;  it  is  not  to  understand  the  very  alphabet  of  Christianity  ;  it  is  to  be  igno- 
rant of  the  meaning  of  the  Sermon  on  the  Mount.  "The  law  is  a  school-master,  to  bring 
us  to  Chri.st."  This  is  not  merely  equivalent  to  .saying  that  the  ceremonial  law  is  a  type 
fulfilled  in  the  sacrifice  of  Christ.  The  whole  object  of  law  and  obedience  in  the  divine 
economy  is  to  work  out  a  Christ-like  character — a  character  which  knows  no  will  but  God's 
will,  because  it  has  no  will  but  God's.  As  the  organ  answers  to  the  touch  of  the  organi.st, 
as  the  ship  "obeys  beautifully"  her  helui,  as  every  muscle  of  the  orator  is  ol)edient  to  his 
deniaml,  so  the  soul,  in  wIkjiii  God  has  been  formed  by  the  divine  process  which  produces 


146  ROMANS.  [Ch.  VI. 

a  reconstructed  manhood,  is  the  instrument  and  agent  of  a  divine  indwelling  ;  and  knows 
absolutely  no  master,  except  the  God  who  dwells,  not  without  commanding  a  questioning 
human  will,  but  within,  co-working  with  the  will  of  man,  and  becoming  tlie  player,  whose 
lightest  touch  the  key  obeys  ;  the  pilot,  to  whose  guiding  hand  the  ship  instantly  responds  ; 
the  informing  and  directing  spirit,  whose  obedient  organ  is  the  tabernacle  in  which  God 
dwells. 

This  is  Paul's  teaching  in  this  and  the  immediately  preceding  chapters.  The  end  of 
Christ's  redemption  is  to  set  the  soul  free  from  the  law,  not  by  carrying  it  down  but  by 
lifting  it  up ;  by  writing  the  law  within  and  making  it  a  part  of  the  character  ;  by  transform- 
ing the  motives  and  aspirations  and  ambitions  ;  by  putting  Christ  within  the  soul ;  by 
causing  the  soul  to  live  in  Christ.  It  is  freed  from  sin,  not  that  it  may  become  the  servant 
of  law,  that  is,  of  an  edict  enforced  from  without,  but  that  it  may  become  the  servant  of 
righteousness,  that  is,  of  a  new  and  divine  life  wrought  within  ;  or,  to  express  the  same 
thought  in  a  different  phrase,  it  is  freed  from  sin,  not  by  a  painstaking  and  laborious 
obedience  to  external  law,  but  by  a  new,  divinely  inspired,  spontaneous  life  wrought  witliin. 
That  life  is  at  once  the  end  and  the  instrument  of  its  redemption.  The  soul  is  made  dead 
to  the  law  by  the  body  of  Christ,  that  is,  by  entering  into  and  becoming  a  part  of  him  who 
liveth  for  ever  and  ever. 


Cir.  VT.] 


EOMANS. 


147 


CHAPTER    VI. 

WHAT  shall  we  say  then  ?    Shall'  we  continue  in 
sin.  that  grace  may  abound  ? 

2  God  forbid.     How  shall  we,  that  are  dead""  to  sin, 
live  any  longer  therein  ? 

3  Know  ye  not,  that  so  many  of  us  as  were  baptized 
into  Jesus  Christ  were  baptized  into"  his  death  ? 

4  Therefore  we  are  buried  <'  with  him  by  bapdsm  into 


death  ;  that  like  '■  as  Christ  was  raised  up  from  the  dead 
by  the'  glory  of  the  l-"ather,  even  so  we  also  should 
walk  in  newness*  of  life. 

5  For  if'  we  have  been  nlanled  together  in  the  like- 
ness of  his  death,  we  shall  be  also  in  the  likeness  o\  his 
resurrection : 

6  Knowing  this,  that  our  old  man  is  crucified  with 
A/w,  that  the  body  of  sin  might  be  destroyed,  that 
henceforth  we  should  not  serve  sin. 

7  For  J  he  that  is  dead  is  freed  from  sin. 


acb.S:8 bver.6-n;    Col.S:S;    lPct.2:24 c  1  Cor.  15  :  29 d  Col.  2  :  12  ;    1  Pet.  3  t  21 eob.8:II:   2  Cor.  13  :  4 fMatt.  28:2,3 

gaal.6:]5:  Eph.  4:22-24;  1  John  2  :  6. . .  .h  Phil.  3  :  10. . .  .i  Col.  2  :  11. . .  .j  1  Pet.  4:1. 


(Ml.  C.  :  P.\ri/S  .\NTin()TK  TO  ANTINOMIAMSM.— Re- 
demption IS  DEATH  TO  SIN  AND  RESURRECTION  TO 
RIGHTEOUSNESS. — BAPTISM  ISA  FIGURE  OF  SUCH  DEATH 

AND  RESURRECTION.— Redemption  is  union  with 
C'HuisT  :  in  his  death  as  well  as  in  his  life. — 
Christian  experience  is  an  experience  of  Christ. 

—No  MAN  CAN  SERVE  TWO   MASTERS.— ThE   FRUITS   OF 

ein  and  the  fruits  of  righteousness  coktbastbd. — 
Sin  earns  death  ;  grace  gives  life. 

1-7.  Shall  we  continue  in  sin,  etc.  ? 
Paul  recurs  to  the  question  asked  by  an  imagi- 
nary objector  in  chapter  3  :  5-8,  but  not  there 
answered.  He  now  proceeds  to  answer  it. — By 
HO  means.  Sec  cli.  3  :  0,  note. — We  are  dead 
to  sill ;  how  shall  we  any  longer  live  in 
it  ?  This  form  In  a  measure  represents  the  em- 
phasis which  Paul  puts  on  the  death  to  sin 
already  accomplished. — Were  baptized  into 
his  death.  As  circunicisiou  admitted  the  pros- 
elyte to  fellowship  with  the  Jews  in  their  priv- 
ileges and  prerogatives  as  the  chosen  people  of 
God,  so  baptism  admits  the  believer  into  fellow- 
sliip  with  the  Messiah  in  his  whole  experience  of 
mediatorial  suffering  and  sacrifice,  including 
Christ's  death  to  the  ordinary  motives  and  ambi- 
tions of  worldly  natures,  and  Christ's  life  to  the 
imi)ul.ses  of  self-sacrificing  love.  Comp.  Phil. 
3  :  10  ;  1  Pet.  4  :  13  ;  Col.  1 :  24.— Therefore  we 
are  buried  with  him  by  baptism  unto 
death.  There  is  perhaps  in  this  an  allusion  to 
the  form  of  baptism,  which  was  certainly  ordi- 
narily, and  ])erliaps  uniformly,  immersion.  The 
argument  does  not,  however,  depend  upon  the 
form  of  ihe  baptism,  but  on  its  analogy  to  circum- 
cision, which  took  the  believer  out  of  the  old 
pagan  relations  and  introduced  him  into  new  rela- 
tlon.s,  so  that  he  was  said,  in  Rabbinical  phraseol- 
ogy, to  b;-  born  again,  and  to  be  a  new  creature. 
What  is  more  important  than  the  indication  as  to 
form  is  the  unmistakable  recognition  of  the  fact 
that  baptism  was  a  consecrating  act  of  faith  on 
the  part  of  the  recipient.  It  can  not  with  any 
etrictnessbe  said,  except  by  those  who  believe  in  a 
literal  baptismal  regeneration,  that  the  infant  who 
receives  the  application  unconsciously,  does  there- 
by die  unto  the  world,  and  enter  into  a  new  life 
of  faith.— We  should  ualk  in  newness  of 
life.  The  end  of  sin  is  not  nii.sery,  but  deiith  ; 
the  end  of  redemption  is  not  happiness,  but  life. 


He,  therefore,  who  asks,  Shall  we  continue  in 
sin  that  grace  may  abound  ?  does  not  know  what 
redemption  is.  It  is,  itself,  deliverance  from 
sin.  The  question  is  thus  a  contradiction  in 
terms,  Shall  we  continue  in  sin  that  we  maj'  be 
more  abundantly  delivered  from  sin. — For  if 
we  have  become  grown  together  with  him 
in  the  likeness  of  his  death.  Not  planted 
together.  "The  language  implies  the  most  inti- 
mate union  of  being." — {Meyer,  Alford.)  The 
figure  of  grafting  (john  u  :  i-s),  though  not  in- 
volved in  the  original  here,  represents  the  Apos- 
tle's idea.  It  is  only  as  by  faith  we  are  vitally 
united  with  Christ,  becoming  sharers  of  his  spirit 
(cii.  8 : 9),  that  we  are  or  can  be  redeemed ;  that 
grace  can  abound  in  us.  For  grace  is  the  free 
gift  of  eternal  life,  ?'.  c,  of  that  life  which  mani- 
fests itself  in  Jesus  Christ's  life  of  sacrifice. — 
Knowing  this.  Having  this  as  our  experience. 
— That  our  old  man.  "  Former  self,  personal- 
ity, before  our  new  birth,  opposed  to  new  man 

(see  Col.  3  :  10  ;   2  Cor.  5  :  17  j    Eph.  4  :  22-24)  ;   DOt   merely 

the  guilt  of  sin,  nor  the  power  of  sin,  but  the 
ma«." — {Alford.)— y/ tis  crucified  with   him. 

(Comp.  Gal.  2  :  20 ;  Col.  3:6.)  The  idea  of  painful 
death  is  certainly  suggested  by  the  language ; 
but  the  essential  truth  \b  death.  The  old  man, 
the  old  worldly  desires  and  appetites,  are  dead. 
The  man  is  no  longer  a  creature  of  impulses  and 
passions  which  are  kei)t  within  some  sort  of 
bounds  by  law  ;  they  are  dead,  and  a  new  set  of 
impulses  and  desires  have  taken  their  place. 
Thus  it  is  not  i)0ssible  that  we  should  become 
sharers  of  Christ's  life  without  first  being  sharers 
of  his  death.— The  body  of  sin.  "The  body 
which  belongs  to  or  serves  sin,  is  ruled  by  it  as 
its  slave  and  instrument." — {Alford,  Mnjer. — 
He  that  is  dead  is  freed  (lit.  justified)  from 
sin.  It  is  clear  that  in  this  Bciitence  the  word 
rendered  freed  (marg.  jm^tifed  (i^nftoixn)  is  not 
used  forensically  as  equivalent  to  acquittal. 
Death  does  not  acquit  him  of  past  sin.  But, 
judged  hum;inly,  he  is  free  from  the  pow  er  and 
dominion  of  sin  ;  when  he  is  dead,  sin  no  longer 
has  dominion  over  him.  So  the  death  of  the  old 
man  does  not  acquit  him  of  blame  for  past  trans- 
gressions, but  sets  him  free  from  future  <meB. 
Thus  Paul's  use  of  the  word  here  affords  an  in- 
cidental  sanction   to  tlie   interpretation   of  the 


148 


EOMA^^S. 


[Cn.  VI. 


8  Now  if  we  be  dead  with  Christ,  we  believe  that  we 
shall  also  live  with  him  : 

9  Knowing  that  Christ,''  being  raised  from  the  dead, 
dieth  no  more  ;  death  hath  no  more  dominion  over  him. 

10  VoT  in  that  he  died,  he  died'  unto  sin  once:  but 
in  that  he  liveth,  he  liveth  unto  God. 

11  Liltewise  reckon  ye  also  yourselves  to  be  dead™ 
indeed  unto  sin,  but  alive"  unto  God  through  Jesus 
Christ  our  Lord. 

12  Let"  not  sin  therefore  reign  in  your  mortal  body, 
that  ye  should  obey  it  m  the  lusts  thereof. 

13  Neither  yield  ye  your  members  (■  as  instruments  of 


k  Rev.  1:18 1  Heb.  9:28 mver.  2. 


unrigliteousness  unto  sin  :  but  yield  1  yourselves  unto 
God,  as  those  that  are  alive  from  the  dead,  and  your 
members  as  instruments  of  rigliteousness  unto  God. 

14  For  sm  shall  not  have' dominion  over  you:  for  ye 
are  not  under  the  law,  but  under  grace. 

15  What  then  ?  shall  we  sin,  because  we  are  not 
under  the  law,  but  under  grace  ?     God  forbid. 

16  Know  ye  not,  that  to  whom  ye'  yield  yourselves 
servants  to  obey,  his  servants  ye  are  to  whom  ye  obey ; 
whether  of  sin  unto  death,  or  of  obedience  unto  right- 
eousness ? 


.p  Col.  3  :  5. . . ..( ch.  12  : 1 . . .  .r  Micah  7  :  19. . .  .s  John  8  t  34  ; 


word  whicli  I  have  given  everywhere  in  this 
Epistle. 

8-11.  If  we  be  dead  %vith  Christ  ^ve 
have  faith  that  we  shall  also  live  with 
him.  This  faith,  looking  forward  into  the 
future,  is  partly  based  on  this  experience  in  tlie 
past  and  the  present.  The  whole  argument  in- 
terprets and  is  interpreted  by  the  First  Epistle  of 
John;  see  especially  ch.  o  :  4—10.  Death  to  the 
world,  in  the  order  of  Christian  experience,  pre- 
cedes and  prepares  the  way  for  newness  of  life, 
in  which  new  joys,  hopes,  desires,  ambitions 
take  the  place  of  those  that  have  been  crucified. 
—For  the  death  that  he  died,  he  died 
unto  sin  once  (i.e.,  once  for  all);  but  the 
life  that  he  liveth  he  liveth  unto  God. 
Even  so  reckon  ye  also  yourselves  to  be 
dead  unto  sin  but  alive  unto  God  in 
Christ  Jesus.  The  rendering  of  the  New 
Version  is  more  accurate  in  every  respect  than 
that  of  the  Old  Version.  The  death  of  Christ 
was  a  death  unto  sin  ;  the  life  of  Christ  is  a 
life  unto  God  ;  and  we  share  both  death  and  life 
as  we  are  in  Christ  Jesus.  The  whole  argument, 
if  it  can  be  called  argument,  is  on  a  high  spirit- 
ual plane.  To  the  Apostle  the  material  fact  is 
only  a  shadow  of  the  spiritual ;  Christ's  death  on 
the  cross  was,  in  his  thought,  only  the  consum- 
mation of  his  entire  incarnation,  which  was  one 
long  passion  (comp.  Phii.  2 :  1, 8).  He  who  knew  no 
sin  was  made  sin  for  us ;  entering  into  life  and 
life's  struggle  with  sin,  he  proved  himself  from 
the  first  hour  of  the  temptation  in  the  wilder- 
ness dead  to  all  the  incentives  which  Satan  could 
bring  to  bear  upon  him ;  the  remaining  years 
simply  confirmed  the  witness  of  that  trial  hour ; 
he  finally  triumphed  over  death  in  submitting  to 
it ;  and  in  the  hour  of  death  sundered  forever 
(once  for  all)  all  his  relations  to  sin  and  its  life  of 
struggle  and  trial,  and  entered  on  a  new  life,  the 
life  of  glory  which  he  had  with  the  Father  befoi-e 
the  world  was.  All  this  was  not  that  he  might 
accomplish  something  for  us  outside  of  our- 
selves, but  that  he  might  bring  us  into  unity  with 
himself.  We  are  to  be  his  followers ;  and  so  live 
in  his  dying  to  sin  that  we  may  be  one  with  him 
in  his  life  of  righteousness.     And  this  is  accom- 


plished only  as  we  are  in  him,  as  we  are  engrafted 
on  him  and  become  grown  together  in  the  like- 
ness of  his  life,  passion,  and  death,  all  of  which 
are  in  the  Apostle's  thought  treated  as  one  and 
the  same. 

12-14.  These  verses  embody  the  practical 
residts  of  what  has  gone  before.  As  the  end  of 
redemption  is  deliverance  from  sin,  we  are  not 
to  make  our  finished  redemption  an  excuse  for 
self-indulgence  in  sin.  Then  our  freedom  would 
result  in  a  worse  captivity.  Nor  to  imagine,  as 
some  sects  have  done,  that  we  can  preserve  a 
soul  pu-e  in  a  befouled  body.  We  are  not  to 
yield  ever  the  members  of  our  mortal  bodies — 
much  more  not  the  imaginations  of  our  immortal 
spirits — to  sin  ;  but  dedicate  them  to  God  as  in- 
struments of  righteousness.  For  if  we  really  are 
under  grace,  have  rea'ly  received  the  new  life  of 
faith,  sin  will  no  longer  aave  leadership  over  us. 

15-23.  These  verses  are  almost  a  repetition 
of  the  argument  of  the  verses  which  precede ; 
only  the  reader  must  keep  constantly  in  mind 
that  Paul  is  not  arguing  to  prove  intellectually  a 
proposition  in  theology,  but  urging  on  the  spirit- 
ual apprehension  of  his  readers  great  truths 
which,  to  be  effectual,  must  be  spiritually  appre- 
hended ;  and  he  therefore  sets  the  same  truth 
forth  in  different  forms  and  under  different 
figures ;  now  in  a  philosophic  form,  now  in  met- 
aphor, now  in  the  language  of  experience.  The 
doctrine  that  men  are  not  and  can  not  be  right- 
ened  by  obedience  to  an  external  law  has  in  all 
ages  of  the  world  been  laid  hold  of  by  immoral 
men  to  give  them  liberty  to  continue  in  their  im- 
morality. It  is  against  this  Paul  guards  hi? 
readers,  and,  by  repetitions  needful,  because  the 
danger  is  so  great.  Thus  far  the  Apostle  has 
argued  that  we  can  not  continue  in  sin  because 
we  are  dead  with  Christ.  He  now  puts  the  same 
argument  in  another  point  of  view  :  "  We  can  not 
serve  two  masters.  His  servants  we  are  to  whom 
we  render  our  service,  of  sin  unto  death,  or  of 
obedience  unto  righteousness."— ('-/o'/'e^^.)— To 
whom  ye  yield  yourselves  servants,  etc. 
If  you  are  obedient  to  sin  you  are  his  slaves, 
then  you  evidently  are  not  redeemed  from  his 
service.     You  belong  to  him  to  whom  you  are 


Cii.   VI.  1 


ROMANS. 


U9 


17  Hut  (iod  be  thanked,  that  ve  were  the  servants  of 
sin,  but  ye  have  obeyed  from  the  heart  that  form'  of 
doctrine  which  was  dehvered  you. 

18  Bein)!  then  made  free  "  from  sin,  ye  became  the 
servants  of  righteousness. 

ig  I  speak  after  the  manner  of  men,  because  of  the 
intiimity  ot  your  tiesh  :  for  as  ye  have  yielded  your 
members  servants  to  uncleanness  and  to  iniquity,  unto 
iniquity  ;  even  so  now  yield  your  members  servants 
to  righteousness,  unto  holiness. 


20  For  when  ye  were  the  servants  •  of  sin,  ye  were 
free  Irom  righteousness. 

21  What  fruit"  had  ye  then  in  those  thmgs  whereof 
ye  are  now  ashamed  ?  for  the  end  '  of  those  thmgs  is 
death. 

22  But  now  being  made  free  from  sm,  and  become 
servants  to  Goil.  ye  have  your  fruit  unto  holiness,  and 
the  end  everlasting  life. 

23  For'  the  wages  of  sin  is  death  ;  but  the  gift'  of 
God  is  eternal  life,"  through  Jesus  Christ  our  Lord. 


1 1  Tim.  1 :  IS. . .  .u  John  8  :  32. . .  .v  vcr.  16. 


ch.7  -5 xch.  1  :32;  Jaa.  1 1 15 y  Gen.  2  :17....z  ch.  5  :  17,  21   ...a  1  Pet.  1  :  4. 


obedient. — Ye  have  obeyed  from  the  heart. 

The  impulses  out  of  which  all  comluct  issues 
have  become  obedieut  to  righteousness. — That 
form  (model  or  pattern)  of  teachius:  to 
which  >e  were  delivered.  They  \vere 
brought  to  a  pattern  to  be  molded  thereby. 
The  pattern  is  all  included  in  Christ's  words 
"Follow  me." — I  speak  after  the  manner  of 
meu,  etc.  '•  I  speak  of  a  ser\ice  after  the  man- 
ner of  men ;  because  your  flesh  is  still  weak,  and 
therefore  with  you  to  be  righteous  is  to  be  the 
servant  of  righteousness." — {Jmoctt.) — To  un- 
cleanness and  to  iniquity  unto  iniquity. 
Ratlier,  lawlesine.sx.  As  the  \vorst  word  that  can  be 
said  of  sin  is  its  "exceeding  sinfulness  ;"  so  here 
the  Apostle,  looking  forward  to  the  dreadful  end 
of  uncleanness  and  lawlessness,  can  think  of  no 
consequence  so  dreadful  as  the  lawlessness  itself. 
So,  in  ch.  1  :  28,  God  is  represented  as  giving  the 
disobedient  over  to  a  reprobate  mind.  Comp. 
Rev.  22  :  11. — To  ris^hteousness  unto  holi- 
ness. As  the  punishment  of  Lawlessness  is  law- 
lessness, so  the  reward  of  righteousness  is  holi- 
ness, i.  e.,  perfect  purity  of  character. — Ye 
were  free  from  righteousness.  As  when 
the  soul  is  living  in  sin  it  is  not  obedient  to 
righteousness,  so,  when  it  is  living  in  righteous- 


ness, it  can  not  be  obedient  to  sin.  For  the  two 
are  contrary  one  to  the  other.^ — What  fruit 
had  ye  then  ....  Ye  have  your  fruit.   The 

contrast  between  the  fruitage  of  the  two  lives 
has  no  close  connection  with  Paul's  argument. 
But  it  has  a  very  close  connection  with  his  moral 
aim,  which  is  to  prevent  his  readers  from  taking 
advantage  of  his  declaration  that  grace  sets  free 
from  the  law,  to  lapse  into  a  life  of  lawlessness. 
The  end  of  lawlessness  is  death ;  the  end  of 
righteousness  eternal  (not  merely  everlasting)  life. 
— The  wages  of  sin  is  death ;  the  gift  of 
God  is  eternal  life  through  Jesus  Christ 
our  Lord.  Not  merely  (as  Jowett)  equivalent 
to  "  the  evil  that  we  receive  at  the  hand  of  God 
is  deserved,  but  the  good  undeserved."  The 
contrast  in  this  verse  is  necessary  to  prevent  the 
reader  from  imagining  that  Paul's  comparison 
between  the  two  kinds  of  service  is  strictly  true. 
He  brings  his  readers  back  to  his  primary  thought. 
Sin  is  a  service  and  death  its  wages  ;  righteous- 
ness is  not  a  service  nor  life  payment  for  service 
rendered.  Death  we  earn  by  our  service  of  sin  ; 
life  we  receive  as  a  gift,  and  in  order  that  we  may 
become  righteous.  Sin  pursues  death  and  wins 
it;  righteousness  follows  life  and  is  produced 
by  it. 


CHAPTER    VII. 

THE    BATTLE    OF    LIFE. 


Or  are  ye  ignorant,  brethren  (for  I  epeak  to  men  that  know  =the  law),  how  that  the  law  hath 
dominion  over  a  man  for  so  long  time  as  he  liveth  ?  For  the  woman  that  hath  a  husband  is 
bound  by  law  to  the  husband  while  he  liveth  ;  but  if  the  husband  die,  she  is  discharged  from 
the  law  of  the  husband.  So  then  if,  while  the  husband  liveth,  she  be  joined  to  another  man, 
she  shall  be  called  an  adulteress :  but  if  the  husband  die,  she  is  free  from  the  law,  so  that  she  is 
no  adulteress,  though  she  be  joined  to  another  man.  Wherefore,  my  brethren,  ye  also  were 
made  dead  to  the  law  through  the  lody  of  Christ ;  that  ye  should  be  joined  to  another,  even  to 
him  who  was  raised  from  the  dead,  that  we  might  bring  forth  fruit  unto  God.  For  when  we 
were  in  the  flesh,  the  'sinful  passions,  which  were  through  the  law,  wrought  in  our  members  to 
bring  forth  fruit  unto  death.  But  now  we  have  been  discharged  from  the  law,  having  died  to 
that  wherein  we  were  holden  ;  so  that  we  serve  in  newness  of  the  spirit,  and  not  in  oldness  of 
the  letter.  I 

What  shall  we  say  then  ?  Is  the  law  sin  ?  God  forbid.  Howbeit,  I  bad  not  known  sin, 
except  through  =the  law  :  for  I  had  not  known  ^coveting,  except  the  law  had  said,  Thou  shalt 
not  ^covet :  but  sin,  finding  occasion,  wrought  iu  me  through  the  commandment  all  manner  of 
^icoveting  for  apart  from  -the  law  sin  is  dead.  And  I  was  alive  apart  from  =the  law  once  :  but. 
when  the  commandmeTit  came,  sin  revived,  and  I  died  ;  and  the  commandment,  which  u'as  unto 
life,  this  I  found  to  be  unto  death  :  for  sin,  finding  occasion,  through  the  commandment  beguiled 
me,  and  through  it  slew  me.  So  that  the  law  is  holy,  and  the  commandment  holy,  and  righteous, 
and  good.  Did  then  that  which  is  good  become  death  unto  me  ?  God  forbid.  But  sin,  that  it 
might  be  shewn  to  be  sin,  by  working  death  to  me  through  that  which  is  good  ;— that  through 
the  commandment  sin  might  become  exceeding  sinful.  For  we  know  that  the  law  is  spiritual : 
but  I  am  carnal,  sold  under  sin.  For  that  which  I  'do  I  know  not :  for  not  what  I  would,  that 
do  I  practise  ;  but  what  I  hate,  that  I  do.  But  if  what  I  would  not.  that  I  do,  I  consent  unto 
the  law  that  it  is  good.  So  now  it  is  no  more  I  that  *do  it,  but  sin  which  dwelleth  in  me.  For 
I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing  :  for  to  will  is  present  with  me, 
but  to  'do  that  which  is  good  is  not.  I'or  the  good  which  I  would  I  do  not  :  but  the  evil  which 
I  would  not,  that  I  practise.  But  if  what  I  would  not,  that  I  do,  it  is  no  more  I  that  'do  it,  but 
sin  which  dwelleth  in  me.  I  find  then  Hhe  law,  that,  to  me  who  would  do  good,  evil  is  present. 
For  I  delight  "in  the  law  of  God  after  the  inward  man  :  but  I  see  a  different  law  in  my  mem- 
bers, warring  against  the  law  of  my  mind,  and  bringing  me  into  captivity  'under  the  law  of  sin 
which  is  in  my  members.  O  wretched  man  that  I  am  !  who  shall  deliver  me  out  of  Hhe  body 
of  this  death  ?  "I  thank  God  through  Jesus  Christ  our  Lord.  So  then  I  myself  with  the  mind 
8er\'e  *  the  law  of  God  ;  but  with  the  flesh  the  law  of  sin. 


1   Gr.  paasioru  •/ 
sins. 


2  Or,  law. 

3  Or,  lust. 


4  Gr.  work. 

5  Or,  in  regard  of 
the  law. 

6  Gr.  irith. 

7  Gr.  in.  Many  an- 
cient authorities 
read  to. 

8  Or,  this  body  of 
death. 

9  Many  ancient 
authorities  read 
But  thanks  be  to 
God. 

*  For  I  myself  with 
the  mind  serve, 
read  /  of  myself 
with  themind.  in- 
deed, serve. — Am. 
Com. 


There  has  been  much  discussion  among  the  commentators  whether  in  the  seventh 
chapter  of  Romans,  Paul  portrays  the  experience  of  an  unconverted  or  a  converted  man  ; 
if  the  latter,  at  what  point  in  the  chapter  the  soul  passes  from  the  unconverted  to  the  con- 
verted state.  This  discussion  seems  to  me — though  the  criticism  may  seem  somewhat 
assuming — to  be  founded  on  a  total  misapprehension  of  the  nature  of  Paul  and  the  object 
and  spirit  of  his  writings.  It  assumes  that  the  profoundest  experience  of  the  spiritual 
nature  can  be  anatomized  ;  that  the  living,  palpitating  soul  can  be  dissected ;  that  the 
seventh  chapter  of  Romans  is  a  sort  of  spiritual  vi^^section  ;  that  it  is  cold-blooded,  ana- 
lytical, scholastic.  I  believe  this  whole  conception  of  Paul  and  of  his  writings  to  be  a  mis- 
conception. He  portrays,  he  does  not  analyze ;  he  is  dramatic,  not  scholastic  ;  vital,  not 
philosophical ;  sympathetic,  not  cold-blooded.  He  is  to  be  ranked  wath  Shakespeare  rather 
than  with  Hume,  with  Browning  rather  than  with  Herbert  Spencer.  As  a  profound  philos- 
ophy underlies  the  dramatic  representations  of  Browning,  so  the  dramatic  representations 
of  Paul ;  but  the  one  is  scarcely  less  dramatic  than  the  other.     As  it  is  legitimate  for  the 


Cn.   VII.]  '  R0MAN8.  151 

stutleiit  to  seek  for  the  pliiloaophy  in  the  one,  so  for  tlie  phih^sopliy  in  the  other.  But  lie 
must  first  of  all  reco<.;nize  the  truth  that  he  is  studyini^  a  dramatist  not  a  scliolastic,  that  is, 
one  who  sees  and  presents  truth  in  forms  of  life,  not  in  the  forms  of  thouglit  m(;rely  or 
chiefly. 

The  phenomena  of  spiritual  life  are  complex.  They  can  not  be  divided  into  com- 
piirtments.  Life  is  like  an  ocean  voyage  ;  to-day  the  sea  is  glass,  to-morrow  it  is  lashed  into 
fury  by  a  cyclone.  The  scientist  may  study  the  causes  of  the  cyclone,  and  even  accurately 
define  the  vehemence  of  wind  necessary  to  constitute  one  ;  but  the  dramatist  describes  n(jw 
the  beauty  of  the  calm,  now  the  grandeur  of  the  tempest,  and  neither  draws  nor  recognizes 
the  sharp  lines  which  separate  light  winds  from  a  stiff  breeze,  or  a  stiff  breeze  from  a 
tornado.  In  every  man,  saint  and  sinner  alike,  is  an  element  of  lawlessness.  The  imper- 
fect impulses  are  not  brought  wholly  inti)  subjection  to  the  law  of  Christ.  The  best  of  men 
is  partly  a  wild  animal  not  wholly  tamed.  Doubtless  there  are  some  men  of  so  low  a 
standard  of  life  that  conflict  between  the  higher  and  lower  nature  is  almost  wholly  unknown, 
because  the  higher  nature  has  never  been  sufficiently  developed  to  assert  itself ;  others  of 
so  unpassionate  a  nature,  of  impulses  so  feeble,  that  a  rational  self-interest  finds  no  difficulty 
in  alwavs  maintaining  an  unquestioned  ascendency  ;  still  others  so  born  and  bred,  with  such 
natural  equilibrium  of  nature  that  the  anguish  and  the  exhilaration  of  spiritual  conflict  are 
alike  absolutely  unknown  to  them.  But  he  who  has  by  nature  both  strong  passions  and 
high  ideals,  both  intense  impulses  and  a  vigorous  and  exacting  conscience,  as  Paul  had.  will 
know  periods  of  intensity  of  conflict  between  the  two  ;  with  sometimes  the  dread  depression 
of  defeat,  and  sometimes  the  unutterable  joy  of  victory.  Such  a  man,  of  intense  nature  and 
variant  moods  and  consequent  changeful  phases  of  experience,  will  pass  by  sudden  transition 
from  calm  to  tempest  and  from  tempest  to  calm  again.  And  according  to  the  experience  of 
the  hour,  or  his  subsequent  recall  of  it,  life  will  seem  to  him  a  cyclone  or  a  sea  of  glass.  It 
is  thus  that  Paul  describes  life  in  the  seventh  and  eighth  chapters  of  Romans.  In  the 
seventh  chapter  he  is  filled  with  the  experience  of  life's  awful  conflict,  and  he  portrays  it 
with  an  intensity  of  feeling  born  of  past  experience,  which  leaves  his  description  unsur- 
passed in  dramatic  literature  for  its  profound  and  vital  truthfulness.  In  the  eighth  chapter 
of  Romans  he  is  filled  with  the  experience  of  life's  resplendent  victory,  the  experience  of 
unearthly  repose  which  fills  the  soul  with  a  joy  and  peace  wliicli  passeth  understanding,  and 
this  he  describes  with  an  intensity  of  feeling  which  leaves  his  description  unequaled  in 
spiritual  literature,  as  a  portrayal  of  the  kingdom  of  heaven  regnant  in  the  soul.  Do  we 
ask,  when  does  the  soul  pass  from  the  unregenerate  to  the  regenerate  state  ;  one  might  as 
well  ask  for  the  moment  when  the  anguish  of  a  great  bereavement  gives  place  to  the  joyful 
sorrow  of  a  comforted  heart.  Do  we  ask  whether  these  chapters  describe  Paul's  experience 
or  universal  human  experience?  The  answer  is  that,  like  all  true  dramatists,  Paul  describes 
the  universal  experience  in  his  own  ;  and  whether  his  own  experience  has  interpreted  to 
him  the  experience  of  humanity,  or  by  his  intense  sympathy  he  has  made  the  experience 
of  humanity  his  own,  is  a  question  at  once  idle  to  a.sk  aqd  impossible  to  answer. 

Paul,  it  mu.st  be  remembered,  is  endeavoring  to  .show  his  readers  that  the  world  is  to  be 
Tightened,  not  by  a  laborious  obedience  to  law,  but  by  a  sympathetic  reception  of  God's 
personal  influence  ;  not  by  doing  the  deeds  of  the  law,  but  by  receiving  the  free  gift  f)f 
God's  indwelling  Spirit.  He  has  set  forth  this  truth  ;  he  has  met  and  answered  the  objec- 
tion that  this  doctrine  is  contrary  to  the  Scripture,  by  showing  that  it  is  confirmed  and 
ratified  by  the  story  of  Abraham,  the  founder  of  the  Jewish  nation  ;  he  has  shown  that  not 
the  Jews  only,  but  the  whole  race  of  man,  need  this  grace,  anil  therefore,  since  God  is  God, 
it  must  be  presumed  to  be  provided  f©r  the  whole  race  ;  and  then  he  is  confronted  with  the 


152  KOMANS.  [Ch.  MI. 

objection  that  he  is  preparing  to  do  away  with  hiw  ;  that  he  is  preaching  a  doctrine  which 
will  promote  lawlessness.  Now  it  was  Paul's  nature,  as  it  is  the  nature  of  all  men  in  whom 
the  spiritual  predominates,  to  care  very  little  about  purely  intellectual  objections,  but  a 
great  deal  about  those  of  a  practical  and  moral  nature.  No  theology  can  be  true  which 
tends  to  make  bad  men.  And  Paul's  whole  nature  rises  up,  in  all  its  intensity,  against  this 
fallacious  but  specious  objection.  As  he  argues  against  it,  his  feeling  grows  more  and  more 
tense.  You  do  not  know,  he  cries,  what  redemption  is  ;  it  is  deliverance  from  sin.  That 
is  chapter  six.  You  do  not  know  what  sin  is  ;  it  is  lawlessness.  That  is  chapter  seven. 
But  in  both  chapter  six  and  chapter  seven  the  truth  is  embodied  in  living  forms,  by  a  man 
whose  inflammable  nature  was  set  on  fire  by  the  thought  that  he  could  be  imagined  to  be 
teaching  a  doctrine  which  tended  to  lawlessness,  he  whose  whole  aim  it  was  to  show  men 
how  their  every  power  could  be  brought  into  joyful  subjection  to  the  law,  because  to  the 
personal  sway,  of  Christ. 

With  this  partial  exjDosition  I  purpose  here  to  attempt  to  translate  the  seventh  chapter 
of  Romans  from  a  dramatic  into  a  philosophic  form,  leaving  the  reader  to  find  the  authority 
for  the  interpretation  in  detail  in  the  accompanying  notes. 

The  first  state  of  the  soul  is  that  of  innocence.  Whatever  dormant  capacity  for  good 
or  evil  there  may  be  in  the  babe,  there  is  in  him  neither  virtue  nor  vice.  The  drama  of  the 
Garden  of  Eden  is  repeated  in  every  life.  Every  babe  is  an  Adam.  Christ  is  perpetually 
placing  a  little  child  in  (jur  midst,  as  an  example,  not  of  character  after  discipleship,  but  of 
the  conditions  of  true  discipleship  before  the  work  of  the  teacher  has  been  impeded  by  sin. 
Every  man  may  well  say,  I  was  alive  without  the  law  once.  And  he  is  alive  because  he  is 
without  law.  The  law  has  not  come  into  his  conscience,  and  so  he  has  neither  done  right — 
that  is,  obeyed  law  ;  nor  done  wrong — that  is,  disobeyed  law.  What  mother  will  ever  forget 
the  moment  when  the  idea  of  a  law  higher  than  his  own  impulse,  first  dawned  on  the  mind 
of  her  babe  1  Following  some  natural  and  innocent  impulse,  he  essayed  some  injurious  act. 
She  checked  him.  He  repeated  it.  She  forbade  him  again  ;  in  word,  with  gesture,  finally 
perhaps  with  a  slight  tap  upon  the  baby  hand  ;  not  enough  to  hurt,  just  enough  to  enforce 
the  law.  What  wonder  looked  out  of  baby  eyes  !  What  new  strange  consciousness  was 
seen  dawning  in  baby  soul  ;  the  consciousness  of  a  higher  will  than  his  own,  of  a  law  over 
him  and  to  which  he  must  be  obedient.  In  that  moment  for  him  the  seventh  of  Romans 
began.  And  from  that  moment  it  ceased  not,  and  will  not  cease  while  life  lasts.  Laws 
multiply  with  the  years.  We  learn  the  lesson  first  of  obedience  to  father  and  mother  ; 
then  of  submission  to  an  unwritten  law  in  learning  the  condition  of  fellowship  with  brother 
and  sister  ;  then  of  the  requirements  of  a  wider  range  of  laws  in  the  more  complicated 
relations  of  school,  village,  college  ;  then  the  larger  realm  of  social,  industrial,  political  law 
in  manhood's  friendships,  avocations,  citizenship  ;  and,  if  the  student  of  life  be  spiritually 
wise,  he  will  discover  in  them  all  the  universal  law,  the  moral  order  of  the  universe,  ema- 
nating from  the  throne  of  God,  and  calling  all  men,  through  their  varied  accountability  to 
father,  mother,  teacher,  neighbor,  church,  state,  unto  the  one  central  accountability  to  God, 
whose  throne  is  in  every  man's  conscience,  and  whose  voice  is  in  every  man's  spiritual 
reason.  What  is  true  of  the  individual  is  true  of  the  community  and  of  the  race.  It 
passes  from  earlier  conditions  of  life,  with  their  arcadian  simplicity,  in  which  relationships 
are  few  and  laws  are  simple,  into  higher  and  yet  higher  conditions  ;  each  new  advancement 
in  civilization  being  marked  by  more  complex  relationships  and  more  complex  laws.  The 
obedience  of  the  savage  to  his  chieftain  is  a  very  simple  matter  compared  with  the  multi- 
form obedience  required  of  an  American  citizen  to  the  laws  of  society,  of  trade,  of  religion, 
and  of  citizenship,  by  the  complicated  conditions  of  a  free  and  highly  organized  modem 


("II.    VII.]  ROMANS.  15a 

Slate'.  Noi'  oaii  tliero  ever  be  u  backward  step.  R«mt<seau's  dream  of  a  return  to  the  sim- 
plicity of  nature  is  as  visionary  as  Prince  Krapotkins  dream  of  a  millennium  of  anarchy,  a 
happy  family  without  law.  The  clierubim  always  stands  at  the  guarded  gate  forbidding 
return  to  the  Garden  of  Eden.  Tlie  state  of  man  in  the  wilderness  is  higher  than  his  state 
in  the  Ganlen.  His  hard  walking  with  law  is  needful  to  give  him  muscles  of  iron  and 
sinews  of  steel.  He  was  innocent  ;  he  is  to  become  virtuous;  and  virtue  comes  only 
through  a  clear  comprehension  and  a  cheerful  obedience  to  law.  Thus  virtue  and  vice 
necessarily  no  together  ;  the  fall  downward  is  a  fall  upward.  The  law  which  works  out 
virtue  by  obedience,  works  out  sin  by  disobedience.  For  neither  is  possible  except  as  both 
are  possible  ;  except  as  obedience  and  disobedience  are  set  in  alternative  before  the  soul ;  and 
it  learns  to  bring  all  its  untrained  and  untamed  impulses  into  obedience  to  the  law  of  the 
higlier  reason.  Thus  it  is  literally  true  :  No  law,  no  sin  ;  literally  true,  too,  that  by  the 
knowledge  of  the  law  is  the  knowledge  of  sin.  For  consciousness  of  obligation  brings  with 
it  conscioiisness  both  of  merit  and  demerit. 

For  sin  consists  not  in  any  particular  impulse  ;  but  in  the  lawlessness  of  all  the 
iuii>ulses.  There  is  no  impulse  that,  lawfully  exercised,  is  not  lawful ;  nor  one  that,  un- 
lawfully exercised,  is  not  unlawful.  Appetite  ?  We  could  not  live  without  it.  Acquisi- 
tiveness ?  It  drives  all  the  wheels  of  productive  industry.  Combativeness  ]  It  is  the 
source  of  heroism.  Approbativeness  ?  It  is  the  source  of  sympathy.  Self-esteem?  With- 
out it  man  is  an  invertebrate  animal.  Conversely:  is  conscience  virtuous?  Conscience 
has  instigated  wars  more  cruel  than  ambition  was  ever  guilty  of.  A  selfish  conscience  is 
the  most  ruthless  of  faculties.  Reverence?  Lawless  reverence  is  the  breeder  of  all  de- 
grading superstitions.  Love  1  Even  love  unruled  by  law  pleases  but  serves  not,  and  slays 
while  it  caresses.  Sin,  says  John,  is  lawlessness.'  It  is  the  ebullition  of  the  motive  powers, 
acting  under  no  law,  ungoverned  by  the  divinely-inspired  spiritual  nature.  But  this  ebulli- 
tion of  the  impulses  is  not  sin  in  one  to  whose  consciousness  no  law  of  a  higher  life  has 
been  revealed.  If  there  is  no  higher  life,  there  is  no  revolt  against  it,  and  if  no  revolt 
against  it,  then  no  sin,  a  truth  which  Hawthorne  has  beautifully  portrayed  in  the  "  Marble 
Faun":  " Imagine,  now,  a  real  being,  similar  to  this  mythic  Faun;  how  happy,  how 
genial,  how  satisfactory  would  be  his  life,  enjoying  the  warm,  sensuous,  earthy  side  of 
nature  ;  reveling  in  the  merriment  of  woods  and  streams  ;  living  as  our  four-footed  kindred 
do, — as  mankind  did  in  its  innocent  childhood  ;  before  sin,  sorrow,  or  morality  itself,  had 
ever  been  thought  of  !  Ah  !  Kenyon,  if  Hilda  and  you  and  I — if  I  at  least— had  pointed 
ears  !  For  I  suppose  the  Faun  had  no  conscience,  no  remorse,  no  burden  on  the  heart,  no 
troublesome  recollections  of  any  sort ;  no  dark  future  either."  The  whole  volume  is  a 
parabolic  interpretation  of  the  third  chapter  of  Genesis  and  the  seventh  chapter  of  Romans. 

Thus  it  is  that  law,  the  direct  end  of  which  is  to  develop  virtue  out  of  innocence  by 
strife,  affords  a  vantage-ground  for  sin  ;  it  becomes  an  instrument  of  sin.  Progress  upward 
and  progress  downward  go  on  together  in  the  hi.story  of  the  race  ;  the  one  by  obedience,  the 
other  by  disobedience.  The  brutal  man  is  not  a  brute,  but  something  immeasurably  worse, 
as  the  man,  strong  in  his  athletic  virtue,  is  not  merely  innocent,  but  something  immeas- 
urably better.  It  is  this  double  progress  under  law  which  deceives  men  ;  and  according  as 
one  looks  on  the  better  side  of  life,  the  evolution  of  virtue  through  obedience,  or  on  the 
worse  side  of  life,  the  evolution  of  vice  through  disobedience,  is  he  optimist  or  pessimist. 
Tlie  drunkenness  of  the  nineteenth  century  is  as  much  worse  than  the  drunkenness  of  the 
first,  as  the  temperance  sentiment  of  the  nineteenth  century  is  stronger  than  the  temperance 

>  1  John  3:4.    "  Sin  is  the  transgression  of  the  law ;"  lit.,  lawkssneas.    Conip.  James  1  :  15. 


154  ROMANS.  [Ch.  YII. 

sentiment  of  the  first.  War  is  as  much  more  destructive  as  peace  is  more  normal  and  more 
fruitful.  Homes  are  worse  and  homes  are  better.  There  is  more  of  hell  and  more  of 
heaven. 

Out  of  this  battle  of  life,  between  the  higher  nature  which  perceives  the  law  of  the 
divine  life,  and  the  impulses  which  can  only  learn  obedience  through  strife  and  suffering, 
grow  the  mystery,  the  fragmentariness,  the  unsatisfactory  results  of  life.  The  law  belongs 
to  man  as  a  child  of  God  ;  it  is  spiritual.  But  man  still  retains  in  him  elements  of  an 
untamed  nature  ;  and  these  he  suffers  to  rule  him,  and  their  rule  is  the  rule  of  anarchy  and 
of  lawlessness.  "  I  do  not  understand  what  I  am  working  out  in  my  life,"  cries  Paul.  "For 
I  do  not  practice  what  I  have  purposed  ;  and  I  hate  what  I  produce."  '■  This  is  the  universal 
experience.  What  man  has  ever  woven  in  the  loom  the  pattern  which  he  set  for  himself  in 
his  youth,  or  can  say  of  himself,  I  know  what  I  am,  whither  I  am  going,  what  I  am 
achieving  1  "  Life,"  says  Bovee,  "like  some  cities,  is  full  of  blind  alleys  ;  the  great  art  is  to 
keep  out  of  them."  "  Life,"  says  Shakespeare,  "  is  but  a  walking  .shadow  ;  a  poor  player 
that  struts  and  frets  his  hour  upon  the  stage  and  then  is  heard  no  more  ;  it  is  a  tale  told  by 
an  idiot  ;  full  of  sound  and  fury,  signifying  nothing."  "  l\niat  is  life,"  says  Bishop  Burnet, 
''  but  a  circuit  of  little  mean  actions.  We  lie  down  and  rise  again,  dress  ourselves,  feed  and 
grow  hungry  ;  work  or  play  and  are  weary  ;  and  then  we  lie  down  again  and  the  circle 
returns."  "  All  the  perfection,  beauty,  and  conquest  which  Turner  wrought,"  says  Ruskin, 
"  is  already  withered.  The  canker-worm  stood  at  his  right  hand,  and  of  all  his  richest  and 
most  precious  work  there  remains  only  the  shadow."  What  are  all  these  but  concurrent 
testimony  to  the  truth  of  Paul's  declaration  :  What  I  am  working  out  in  my  life  I  do  not 
ixnderstand.  Only  Paul,  with  deeper  insight,  perceives  and  reveals  the  reason  :  our  life  is 
fragmentary  and  evanescent,  because  it  is  the  product  of  our  impulses,  not  of  our  higlier 
reason  ;  it  is  ungoverned  ;  desires  we  have,  but  no  one  great,  overmastering,  divine  choice, 
ruling  all  passions  and  controlling  all  actions ;  and  so  the  life,  made  up  of  daily  practices, 
unruled  by  a  divinely  ordered  purpose,  ends  in  a  result  always  unsatisfying,  and  often 
absolutely  hateful  to  us,  when  the  higher  reason  perceives  what  the  higher  reason  had  no 
part  in  producing.  Thus  in  every  man  is  a  double  nature  ;  thus  in  every  life  a  conflict. 
Art  and  poetry  alike  bear  witness  to  it.  It  is  hinted  at  in  the  Laocoon,  in  the  strife  between 
the  serpents  coming  up  out  of  the  sea  and  the  infant  Hercules,  in  the  battles  between  St. 
George  and  the  dragon,  and  St.  Michael  and  the  dragon. 

The  seventh  chapter  of  Romans,  then,  is  not  a  description  of  either  a  regenerate  or  an 
nnregenerate  man  ;  it  is  a  picture  of  life,  a  portrayal  of  universal  experience.  To  all  of  us 
comes  a  dawning  and  growing  consciousness  of  a  higher  law  giving  opportunity  for  obe- 
dience to  work  out  a  \drile  manhood  ;  but  also  giving  a  vantage-ground  for  disobedience  to 
work  out  death  through  lawlessness.  The  battle  which  ensues  is  life  ;  full  of  mystery  ;  of 
hroken  resolutions  ;  of  results  hateful  and  hated.  From  such  a  battle  and  such  an  issue, 
Avhat  power  can  give  the  soul  deliverance  1 

1  See  note  on  verse  15  for  the  grounds  of  this  interpretation. 


Ch.  VIL] 


ROMANS. 


155 


CHAPTER    Vir. 

KNOW  ye  not,  brethren,  (for  I  speak  to  them  that 
know-  the  hiw,)  how  that  the  law  hath  dominion 
over  a  man  as  Ion;;  as  he  liveth  ? 

2  For*  the  woman  which  hath  an  husband  is  bound 
bv  the  law  to  /n-r  husband,  so  long  as  he  liveth  ;  but  it 
the  husband  be  dead,  she  is  looseil  from  the  law  of  Acr 
husband. 

3  So  then  if,  while''  /ter  husband  liveth,  she  be  mar- 
ried to  another  man,  she  shall  be  called  an  adulteress  : 
but  if  her  husband  be  dead,  she  is  free  from  that  law ; 


so  that  she  is  no  adulteress,  thoug;h  she  be  married  to 
another  man. 

4  Wherefore,  my  bretlircn,  ye  also  are  become  dead 
to  the  law'=  by  the  body  of  Christ ;  that  ye  should  be 
married  to  another.  f7Yv/  to  him  who  is  raised  from  the 
dead,  that  we  should  bring  forth  fruit  "i  unto  (iod. 

5  For  when  we  were  in  ''  the  tlesh,  the  motions  of 
sins,  which  were  by  tlie  law,  did  work  in  our  members, 
to  bring  forth  fruit '  unto  death. 

6  Hut  now  we  are  delivered  from  the  law,  that  being 
dead  wherein  we  were  held  ;  that  we  should  serve  in 
newness  of  spirit,  and  not  in  the  oldness  of  the  letter. 


a  1  Cor.  7  :  39 b  Matt.  S  :  32 c  Gal.  5  :  18.  .  ..d  Gal.  5  :  2'i e  ch. 


I f  ch.  6  :  31. 


Ch.  7  :  l-«.  REDEMPTION  FURTHER  ILLUSTRATED. 
Divorced  from  sin  ;  married  to  Christ. — The  fruit 
of  sin  13  death  ;  of  fajth  19  life  unto  grod. 

1-3,  Paul  continues  his  argument,  employing" 
an  illustration  to  make  clear  his  conception  of 
redemption  as  deliverance  from  .•^in  itself.  The 
soul  was  married  to  the  law ;  the  law  is  dead ; 
the  soul  is  therefore  free  from  the  law,  and  is 
married  to  Christ.  But  the  figure  is  not  consist- 
ently carried  out.  The  intensity  of  the  Apostle 
makes  him  indifferent  to  the  laws  of  rhetoric,  as 
he  often  is  to  the  laws  of  logic. — I  speak  to 
those  who  know  the  law.  His  argument 
is  addressed  chiefly  to  the  Jews,  and  the  Juda- 
iziuii"  Christians.  The  GentUes  were  in  no  danger 
of  lapsing  into  legalism. — As  Ion;?  as  he  liveth. 
That  is,  only  so  long.  Death  ends  the  authority 
of  the  law.  What  follows  illustrates  this  gen- 
eral principle. —  The  married  woman  is 
bound  to  her  husband  while  he  lives. 
The  Apostle  has  in  mind  the  Jewish  law.  The 
Roman  law  allowed  the  utmost  lil)erty  of  divorce 
to  both  husband  and  wife. — If  her  husband 
be  dead,  etc.  Death  comi)letely  sunders  the 
old  relation  and  all  the  duties  growing  out  of  it. 
In  applying  this  principle,  liowever,  he  does  not 
maintain  the  parallel.  For,  in  the  figure,  the 
man  dies,  and  the  woman  is  cleared ;  but  in  the 
application  it  is  not  the  law  which  dies,  but  the 
soul  which  dies  to  the  law.  In  the  figure,  too, 
it  is  tlie  death  which  makes  possible  a  new  mar- 
riage ;  but,  in  the  application,  the  new  marriage 
to  Christ  is  tlie  means  by  which  the  soul  becomes 
dead  to  the  law.  The  essential  truth  is,  how- 
ever, the  same  in  both  type  and  prototype ;  the 
entire  old  relationships  are  disannulled  and  de- 
stroyed, and  new  ones  are  created  in  their 
place. 

4-6.  Ye  are  become  dead  to  the  law. 
IIow  ?  By  being  brought  into  newness  of  life, 
which  makes  the  restraints  of  the  law  no  longer 
necessary  ;  this  is  clear  from  the  next  clause. — 
By  the  body  of  Christ.  The  body  of  Christ 
is  sometimes  in  Paul's  usage  his  physical  body 
(i  Cor.  11  :  29),  but  generally  the  church  (i  cor.  li : 
S7;  Eph.  1 :  23;  4 :  12;  5 :  3o).     Thesc  uses  are  not  In- 


congruous. In  Paul's  thought  the  incarnation  is 
a  perpetual  fact ;  Christ  dwells  in,  is  embodied 
in,  his  church.  This  is  a  living  organism,  of 
which  the  indwelling  Christ  is  the  animating 
spirit.  When  we  enter  into  this  organism,  be- 
come a  part  of  it,  are  thus  engrafted  on  Christ, 
made  one  with  him,  joined  to  him  as  the  head 
from  whom  all  the  power  of  life  comes  (Eph.  4:  is), 
we  thereby  become  dead  to  the  old  relations  to 
God,  that  of  a  bond-servant  under  his  law,  and 
enter  into  a  new  relation,  that  of  a  friend  (.inhn 
15  :  lo),  a  son  (ch.  s  :  14),  a  bride  of  the  Lamb. — 
That  ye  should  be  married,  etc.  The  figure 
of  marriage  to  illustrate  the  true  relation  be- 
tween God  and  man  was  familiar  to  the   Jews 

(is.  64  :  r,  ;      62  :  4,  5  ;     Jer.  :)  :  14  ;      Hos.  2  :  19,  2o). — That 

we   should    bring   forth    fruit    unto    God. 

The  life  of  the  Christian  is  here  represented  as 
the  result  of  nearness  to  him,  as  in  the  preceding 
illustration  of  the  life  imparted  by  him.  Ac- 
cording to  legalism,  acceptance  with  God  is  the 
result  of  practical  righteousness,  according  to 
the  Gospel  practical  I'ighteousness  is  the  result 
of  acceptance  with  God.  (comp.  p.ph.  2 :  10.) — In 
the  flesh.  That  is,  when  our  life  was  in  the 
gratification  of  the  flesh ;  of  the  am'mal  nature, 
the  sensual  and  social  instincts  (si-c  ch.  8  :  s). — 
The  motions  of  sins.  The  jtassious  through 
which  sins  are  brought  about,  of  which  sins  are 
the  actual  consequence. — {Mei/er.) — Which  was 
through  the  law.  The  passions  are  not  sin- 
ful except  as  they  are  lawless,  violate  law. 
See  below. — Did  work.  Were  the  source  of 
energy ;  the  foreefulness  of  character  always 
caring  either  for  the  lower  animal  or  the  higher 
spiritual  nature  ;  and  when  for  the  lower,  always 
with  the  same  results. — To  bring  forth  fruit 
unto  death.  Comp.  Jas.  1  :  1."). — Being  dead 
to  that  wherein  we  were  liolden .  Paul  holds 
fast  to  the  reality,  though  it  makes  him  false  to 
his  figure.  It  is  not,  as  in  the  Old  Version,  the 
law  that  is  dead,  but,  as  in  the  New  Version,  the 
soul  that  is  dead  to  the  law.— That  we  should 
serve.  There  is  service  under  the  Gospel,  as 
under  the  law ;  but  it  is  the  sei-vice  of  love,  not 
of  law ;  of  liberty,  not  of  bondage ;  of  the  spirit, 
not  of  the  letter. 


156 


ROMANS. 


[Ch.  VII. 


7  What  shall  we  say  then  ?  Is  the  law  sin  ?  God 
forbid.  Nay,  I  had  not"  known  sin,  but  by  the  law  : 
for  I  had  not  known  lust,  except  the  law  had  said,'' 
Thou  shalt  not  covet. 


8  But  sin,  taking  occasion  by  the  commandment, 
wrought  in  me  all  manner  of  concupiscence.  For 
without  the  law,  sin  mas  dead. 


g  ch. 


Ch.  7  :  7-25.    'IHE  BATTLE  OF  LIFE.— A  pilgrimage 

FROM  INNOCENCE  TO  VIETtTE,  THROUGH  LAW.— THE  END 
OF  LAW  :  A  KNOWLEDGE  OP  SIN.— ThE  HOBROB  OF  SIN: 
ITS  EXCEEDING  SINFULNESS.—  SiN  A  TASK-MASTER  ;  THE 
SINNER  A  SLAVE. — MTSBLF  A  MTSTERT  :  I  UNDERSTAND 
NOT,  PURPOSE  NOT,  DESIRE  NOT  WHAT  I  DO. — MtSELF 
A  BATTLE-GROUND  :  BETWEEN  I  MTSELF  AND  SIN 
DWELLING  IN  MB.— ThE  LAW  OF  THE  SPIRIT  AND  THE 
LAW  OF  TUB  FLESH.  THE  DESPAIR  OF  HUMANITY  :  WHO 
SHALL     DELIVER     ME  ?  —  ThE     HOPE     OF      HUMANITY  : 

THROUGH  Jesus  Christ  our  Lord. 

7,  8.  Paul  now  passes  from  the  argumenta- 
tive to  the  experimental.  Tliere  has  been  a  great 
deal  of  discussion  whether  the  remainder  of  this 
chapter  is  to  be  regarded  as  Paul's  description 
of  his  own  personal  experience,  or  of  the  generic 
experience  of  the  race  ;  whether  of  a  converted, 
or  an  unconverted  soul ;  if  the  former,  at  what 
point  in  the  description  the  conversion  takes 
place.  This  entire  discussion  is  foreign  to  the 
spirit  of  the  Apostle.  He  is  still  engaged  in 
answering  the  question  of  the  imaginary  objector 
at  the  beginnmg  of  ch.  6  :  "  Shall  we  continue  in 
Bin  that  grace  may  abound?"  By  a  dramatic 
representation  of  human  experience,  in  which  his 
own  is  incorporated  to  this  extent  that  all  human 
experience  is  portrayed  in  it  in  its  general  feat- 
ures, or  his  own  is  made  use  of  to  illustrate  the 
universal  experience,  he  shows  again,  as  he  has 
before  showed  by  trope  and  figure,  how  the 
question  is  a  total  misconception  of  redemption 
which  is  a  deliverance  from  the  "body  of  this 
death,"  i  e.,  the  conflict  of  the  higher  intellect 
and  will  with  the  lower  appetites  and  passions ; 
80  that  to  speak  of  a  man  as  redeemed,  who  is 
still  living  in  his  lower,  sensual,  animal  nature 
Is  a  contradiction  in  terms.  No  analysis  of  this 
passage  is  possible,  except  a  dramatic  analysis. 
"The  seventh  of  Romans  is  no  more  dramatic 
than  the  two  preceding  chapters,  or  the  eighth 
of  Romans.  They  are  a  remarkable  mixture  of 
the  abstract  and  concrete ;  of  feeling,  imagina- 
tion, and  fact ;  as  simple  statement,  and  as  met- 
aphor. To  interpret  them  by  a  scientific  method 
would  be  as  preposterous  as  to  apply  logarithm 
to  Milton's  Allegro,  or  II  Penseroso.  We  must 
go  out  into  life,  we  must  go  within,  to  others 
and  our  own  experience,  for  a  quick  and  real 
comprehension.  "Especially,  one  must  have 
the  sensibility  to  poetry."— (IT.  W.  Beecher.)— 
Is  the  law  sin  ?  This  is  not  merely  a  repe- 
tition of  the  objection  in  chap.  6  :  15:  Shall 
we  sin  because  we  are  not  under  the  law  ?  Paul 
has  said  that  we  are  delivered  from  the  law.    But 


he  has  before  argued  that  by  redemption  we  are 
delivered  from  sin.  What  then  ?  Is  the  law  sin, 
that  we  should  seek  to  be  delivered  from  it '? 
Is  it  not  holy,  just,  and  good  ?  This  is  the  ques- 
tion which  he  now  proceeds  to  answer. — By  no 
means.  But  I  had  not  known  sin  except 
by  law.  Not  th£  law.  The  reference  is  not  to 
the  Mosaic  law  ;  the  argument  is,  that  a  knowl- 
edge of  law  is  necessary  to  a  consciousness  of 
sin ;  but  the  Gentiles  who  have  a  law  written  in 
their  hearts  have  also  a  consciousness  of  sin 
(ch.  2 :  is).— For  I  had  not  known  covetous- 
ness  if  the  laAV — the  definite  article  implies  the 
Mosaic  law  ;  the  Apostle  jjasses  from  the  general 
principle  to  a  specific  illustration  of  it — had 
not  said,  Thou  shalt  not  covet  (Exod.  so :  \i). 
The  word  rendered  covet  signifies  literally  simply 
any  carnal  desire.  It  is  sometimes  used  in  an 
entirely  good  sense  (L«ke  22 :  if,;  1  xim.  3 :  1) ;  but 
generally  of  the  lower  animal  desires.  It  is  clear 
from  the  jihraseology  of  the  tenth  commandment 
that  it  is  not  limited  in  Scripture  use  to  covet- 
eousness  in  the  modern  sense  of  the  word.  It  is 
used  in  old  English  with  a  broader  signification  : 
"  We  coveted  to  ankor  rather  by  these  Islands  than 
by  the  Maine.'" — (Raleigh,  Discovery  of  Guiana). 
It  was  the  law  against  illicit  desires  which  made 
certain  desires  illicit. — But  sin  taking;  a  van- 
tage ground.  A  military  figure  ;  it  might  bt- 
rendered  a  base  of  ojxrations. — Through  the 
commandment.  Not  the  law;  the  word  is 
difEerent.  Law  (vofioc)  is  generic;  command- 
ment (firo/li/)  is  specific  ;  the  one  is  the  principle 
which  may  be  recognized  though  unwritten  ;  the 
other  is  the  statute  which  embodies  and  applies 
the  principle.  The  heathen  have  the  law  but  not 
the  commandment  written  in  their  hearts.  The 
written  commandment  making  clear  the  law  and 
therefore  the  sin  against  it,  made  the  sin  more 
sinful.  Thus  sin  found  in  the  commandment  a 
means  to  accomplish  its  object. — Wrought  in 
me  every  kind  of  covetousness.  That  is  of 
illicit  desire. — For  no  law,  no  sin.  Literally, 
For  without  Iniv,  sin  dead.  Observe  again  no  defi- 
nite article.  Paul  does  not  say  without  com- 
mandment, i.  e.,  specific  statute  ;  nor  without 
the  law,  i.  e. ,  the  Mosaic  system ;  but  without 
law.  His  meaning  is  not  merely  that  without  a 
knowledf/e  of  law  there  is  no  knowledge  of  sin. 
The  statement  is  literally  true  :  no  law,  no  sin. 
There  is  no  law  in  the  hog  against  gluttony,  and 
gluttony  in  the  hog  is  no  sin.  In  the  develop- 
ment of  character,  as  it  arises  into  higher  planes 


Cii.   VII.] 


ROMANS. 


157 


9  l'"or  I  was  alive  without  tlie  law  once:   but  when 
the  couiinaniinient  came,  sm  revived,  and  I  died. 

10  And  the  comniandment,  which  ■n'tis  ordained  to 
life.'  I  found  to  he  unto  death. 

11  For  sin,  taking  occasion  by  the  commandment, 
deceived  me,  and  by  it  slew  me. 


12  Wherefore  the  law'  is  holy,  and  the  command- 
ment holy,  and  just,  and  good. 

13  Was  then  that  which  isfjood  made  death  unto  me? 
God  forbid.  Hut  sin,  that  it  might  appear  sin,  working 
death  in  me  by  that  which  is  good  ;  that  sin  by  the 
commandment  might  become  exceeding  sinful. 


i  Ewk.  so  :  11,  etc j  Ps.  19  :  1-9 


of  life,  it  comes  into  new  laws  of  holiness,  and 
thtM-eby  into  now  possibilities  of  sin.  Thus  each 
new  development  creates  new  laws  of  life  ami 
eacli  new  law  a  new  possibility  of  both  holiness 
and  sill.  The  truth  is  dramatically  illustrated  by 
the  story  of  the  Fall.  Adam  alone  was  brought 
under  law  ;  to  Adam  alone  therefore  was  sin 
possible. 

9-12.  For  I  was  liviu&:  without  law 
once.  "  Paul  means  the  death-free  life  of  child- 
like innocence,  when, — as  this  state  of  life  re- 
sembling the  condition  of  our  first  parents  in 
Paradise  was  the  brightest  spot  of  his  own 
earliest  recollection.'' — (Meyer.)  However  per- 
sonal the  experience,  the  principle  is  universal. 
The  first  state  of  the  race,  and  of  every  indi- 
vidual in  it,  is  a  state  of  innocence  ;  in  which  not 
having  yet  come  to  any  consciousness  of  law,  the 
soul  has  not  come  to  any  consciousness  of  sin. 
It  is  the  free  and  joyous  state  of  childhood ; 
whether  of  the  individual  or  of  the  race. — But, 
the  commandment  came,  sin  revived,  but 
I  died.  Sin  "  came  to  life,  began  to  live  and 
flourish." — {Alford.)  Yet  the  Apostle  uses  a 
word  signifying  coming  to  life  af/ain^  because 
there  is  in  his  mind  the  truth  that  sin  lay  dor- 
mant, ready  to  spring  into  life,  in  the  innocent 
nature.  As  in  Gen.  4:7:  "Sin  coucheth  at  the 
door,"  ready  to  spring  upon  the  soul  whenever 
it  gives  opportunity. — And  the  command- 
ment, the  object  of  which  was  life,  I  found 
in  its  results  to  be  deatti.  This  is  a  free 
translation,  but  it  represents  the  spirit  of  the 
original.  The  object  of  law  is  the  consecration 
of  the  higher  Ufe  ;  in  actual  experience  disobe- 
dience to  the  law  results  in  death.  The  state  of 
innocence  is  lost  by  a  knowledge  of  law ;  the 
higher  state  of  virtue  is  lost  by  disobedience 
of  that  law. — For  sin  taking  a  vantage- 
uroiind  by  means  of  the  law,  deceived 
me.  Comp.  Gen.  3  :  i:5.  The  language  is  that 
of  common  experience  ;  Paul  does  not  justify 
the  excuse  in  dramatically  using  it  to  portray 
the  common  experience  of  humanity  falling 
into  sill. — And  through  it  slew  me.  This 
reference  to  death  by  the  Aj)0stle  is  not  merely 
figurative.  The  laws  are  laws  of  life  becau.se 
obedience  to  them  is  necessary  to  preserve 
lifi'  ;  disobedience  to  them  involves  death. 
Persistent  violation  of  the  laws  of  spiritual  life 
involves  spiritual  destruction  f.omp.  Deut.  .■'.(i  :  19). 
— The   law    is   holy,   etc.     The  reiteration  is 


mainly  if  not  merely  emphatic.  Holy  is  spirit- 
ually liealthful ;  just,  according  to  righteousness. 
Good  is  productive  of  good.  God's  laws  are  not 
arbitrary  decrees  ;  nor  made  for  his  own  glory  ; 
but  according  to  righteousness,  and  for  the  health 
and  welfare  of  his  children. 

13,  14.  Then  the  good  becomes  death 
to  me  !  Either  an  exclamation,  as  of  an  imag- 
inary objector,  or  a  question  of  the  Apostle ; 
cither  rendering  is  possible.  In  either  form  it 
continues  the  argument  with  the  objector. 
"Shall  we  sin  because  we  are  not  under  the 
law?"  "No!  For  the  very  object  of  redemp- 
tion is  to  deliver  us  from  sin  and  from  law." 
"  Oh  !  so  the  law  is  itself  sinful,  is  it  ?"  "  No  ! 
The  law  is  good,  but  our  disobedience  of  it  en  is 
in  death."  "Ah!  Then  the  law  which  God 
made  good  we  make  evil  V  "  ''  Not  at  all.  But  the 
law  makes  at  once  possible  and  apiiarent  sin, 
which  is  the  only  evil."  This  is  the  Apostle's 
argument  put  in  a  condensed  form. — By  no 
means.  But  sin  that  it  might  appear  sin. 
That  its  true  nature  might  be  revealed. — Work- 
ing death  in  me  by  that  which  is  good  ; 
i.e.,  by  the  commandment.  "The  misuse  and 
perversion  of  good  is  one  of  the  tests  whereby 
the  energy  of  evil  is  detected  ;  so  that  sin  by  the 
perversion  of  the  commandment  (good)  into  a 
cause  of  death  (evil),  was  shown  in  its  real  char- 
acter as  sill.''''— {Alford.) — That  sin  by  means 
of  the  commandment  might  become  ex- 
ceeding sinful .  M'kjIiI  become  is  not  equivalent 
to  miijld  iippear.  The  coiiiinandment  not  only 
makes  sin  apparent,  it  also  makes  it  exceeding 
sinful.  Whatever  educates  the  moral  sense, 
makhig  the  law  of  the  moral  life  clear,  enhances 
the  sin  of  violating  that  law.  Thus  this  passage 
agrees  with  the  declaration  of  ch.  2 :  12,  which 
may  be  regarded  as  a  necessary  corollary  of  ihe 
declaration  here.  He  that  sins  agamst  the  ex- 
plicit command  is  exceeding  sinful,  and  is  there- 
fore subject  to  a  severe  penalty.  Comp.  Luke 
12:47,  48;  John  1.5  :  22.— For  we  know  tliat 
the  law  is  spiritual.  Api)ertains  to  the  sjiir- 
itual  man,  concerns  the  spiritual  realm.— But  I 
am  fleshly.  Fleshly,  but  not  J\<>^h.  Man  is 
aninial,  liiit  not  an  animal.— Sold  under  -sin. 
To  Paul's  thought  sin  is  always  foreign  to  man's 
true  nature.  It  is  a  violation  of  the  law  of  his 
own  being.  It  has  dominion  over  him;  and  by 
the  redemption  that  is  in  Christ  Jesus  he  is  set 
free  from  the  law  of  sin  and  death  (<ii.  8.2,  comp. 


158 


ROMANS. 


[Ch.  VII. 


14  For  we  know  that  the  law  is  spiritual :  but  I  am 
carnal,  sold  "^  under  sin. 

15  For  that  which  1  do,  I  allow   not  :    for  what   1 
would,  that  do  I  not ;  but  what  1  hate,  that  do  I. 


16  If  then  I  do  that  which  I  would  not,  I  consent 
unto  the  law,  that  //  is  good. 

17  Now  then  it  is  no  more  I  that  do  it,  but  sin  that 
dwelleth  in  me. 


k  '2  Kings  17:  1" 


John  8  :  34-36). — FoF  what  I  am  workiiig  out 
ill  life,  I  do  not  understand  ;  for  not  as  I 
would  do  I  act;  but  what  I  hate  that  do 
I  produce.  In  this  passage,  as  rendered  in  the 
English  version,  there  is  what  is  possibly  a  neces- 
sary confusion  introduced  into  the  Old  Version 
by  its  employment  of  the  same  English  word  do 
to  translate  tliree  different  Greek  words  {y.arto- 
yui^ofiui,  TtQuaaii),  and  ttoisoj).  These  words  are  not 
to  be  regarded  as  synonymous,  as  they  are  in  the 
Old  Version,  and  though  the  New  Version  indi- 
cates a  difference,  it  does  not  adequately  convey 
tJie  difference  indicated  in  the  original.  This  I 
have  attempted  to  express  by  giving  a  different 
English  word  for  each  of  the  different  Greek 
words.  Ginosko  {■/ivo'tay.oi)  is  imperfectly  ren- 
dered allow  in  the  Old  Version  ;  it  is  properly 
rendered  knoiu  in  the  margin  and  in  the  New 
Version.  It  signifies  not  the  consent  of  the 
mf)ral  nature,  but  the  xmclerstanding  of  the  in- 
tellectual nature.  Katergazomi  {xarcnyul^ouai)^ 
do  in  the  first  clause  is  literally  to  work  out,  to 
accomplish  and  ripen,  the  product  of  the  life's 
activity  as  a  whole  ;  prasso  {rtituoaw),  do  in  the 
second  clause  is  literally  to  practice,  and  signifies 
the  individual  acts  of  which  life  is  made  up  ; 
poieo  (TToiiw),  do  in  the  third  clause,  is  literally  to 
make  and  signifies  the  product  of  those  individ- 
ual acts  when  looked  back  upon  in  reflection,  as 
at  the  end  of  a  day  or  an  epoch.  Paul  does  not 
simply  reiterate  the  same  truth  in  different 
forms  ;  what  I  do  I  allow  not ;  for  what  I  would 
I  do  not,  and  what  I  do  I  hate.  He  gives  a  won- 
derfully true  description  of  life's  experience; 
declares  that  all  our  life  is  in  confusion,  because, 
instead  of  governing  our  daily  actions  by  a  delib- 
erate and  consecrated  will,  we  suffer  them  to  be 
determined  by  our  fleshly  impulses,  and  as  a 
result  always  look  back  with  dissatisfaction  upon 
the  finished  product.  The  whole  passage  is  to 
be  interpreted  by  our  own  consciousness.  No 
man's  life  is  a  well  laid  out  campaign,  so  that  he 
comprehends  its  issue  and  significance.  We  work 
out  we  know  not  what.  "  In  the  state  of  which  the 
Apostle  is  speaking,  the  mind  knows  not,  from 
very  distraction,  what  it  does.  It  is  darkened  as 
in  the  confusion  of  a  storm,  or  the  din  and  con- 
fusion of  a  battle.  This  is  the  proof  that  he  is 
sold  under  sin  a  blind  slave." — (Joweft.)  But  this 
distraction  is  a  universal  characteristic  of  life ; 
it  belongs  to  no  jiarticnlar  state.  It  is  a  race 
fact ;  and  in  society  as  in  the  individual  is  the 
result  of  sin,  which  is  also  a  race  fact.     No  man 


truly  comprehends  the  pattern  which  he  is  weav- 
ing by  his  life  ;  and  for  the  reason  that  in  his 
daily  life  he  acts  from  the  impulses  of  the  mo- 
ment, not  from  deliberate  and  well  considered 
choice.  Not  what  he  has  proposed  in  the  morn- 
ing does  he  do  through  the  day.  As  a  result  the 
product  is  hateful  to  him  when  he  comes  to 
review  the  day,  the  month,  the  year,  the  life. 
Who  in  the  conflicts  and  uncertainties  of  life  is 
not  conscious  of  the  first  proposition,  in  the  char- 
acter of  each  day's  experiences  does  not  realize 
the  second,  and  in  the  lament  over  wasted  oppor- 
tunities, broken  resolutions,  and  the  evil  product 
of  wayward  or  sinful  impulses  blindly  followed, 
does  not  have  forced  u  pon  him  the  sense  of  self- 
abhorrence  indicated  in  the  third  ? 

16-20.  But  if  what  I  Avould  not  that  I 
produce.  If  the  product  of  my  life  is  con- 
demned by  my  higher  intelligence  and  will. — I 
concur  with  the  la  vv.  Literally,  Iqxak  vnth  it. 
My  conscience  utters  the  same  testimony  as  the 
law  (ch.  2 :  15). — That  it  is  good.  The  law  says. 
Thou  shalt  not  covet ;  when  at  the  close  of  the 
day  I  look  back  and  condemn  myself  because  I 
have  coveted,  my  conscience  says  the  same  thing 
which  the  law  had  said ;  only  the  one  said  it 
before  action  as  a  warning,  the  other  says  it  after 
action  as  a  self-condemnation. — Now  then,  i.  e., 
in  this  state  of  facts. — It  is  no  more  I  that 
am  working  out  (my  life).  It  is  not  the  prod- 
uct of  the  true  I,  the  higher  intelligence  and 
will. — But  that  which  dwells  in  ine — sin. 
This  accounts  for  the  disorganized  and  confused 
character  of  life  ;  it  is  the  jiroduct  of  the  lower 
and  sinful  nature,  not  of  the  higher  and  spiritual 
nature.  This  is  said,  not  for  the  purpose  of 
relieving  the  individual  of  the  sense  of  moral 
responsibility,  as  is  evident  from  verse  24,  but  for 
the  purpose  of  explaining  how  it  is  that  life  is 
thus  at  cross  purposes  with  man's  better  nature. 
Paul,  sjDeaking  as  a  poet  and  dramatist,  person- 
ifies sin  as  a  separate  entity  dwelling  within  him 
and  working  out  his  life  in  spite  of  the  i^rotests 
of  his  own  conscience. — For  I  know.  It  is  the 
testimony  of  my  own  consciousness. — That 
there  dwells  not  in  me,  that  is  in  my  flesh. 
In  my  lower  animal  nature  ;  in  those  impulses 
which  have  their  origin  in  the  physical  and  sen- 
suous world— the  mere  animal  appetites,  social 
instincts  and  the  like. — Any  good.  Good  can 
not  in  the  moral  sense  be  predicated  of  them. 
An  animal  may  be  good  as  a  machine  may  be 
good,  that  is,  U'^cful  for  its  purjiose.    But  virtue, 


Cii.    VII.] 


ROMANS. 


159- 


\8  l-"or  I  know  that  in  me,  (that  is,  in  my  flesh,) 
ihvclleth  no'  {jood  thing:  tor  to  will  is  present  with 
inc  ;  but  luy-iO  to  perforni  that  which  is  eooit  I  find  not. 

ig  For'"  the  good  that  1  would,  1  do  not:  but  the 
evil  which  I  would  not,  that  1  do. 

20  Now  if  I  do  that  I  would  not,  it  is  no  more  I  that 
do  it.  but  sin  that  dwelleth  in  me. 

21  I  find  then  a  law,  that,  when  I  would  do  good, 
evil  is  present"  with  me. 


j  22  For  I  delight  °  in  the  law  of  God  after  the  in  ward  v 
•  man : 

I  ?.T,  But  1  sec  another  law  ini  my  members,  warring- 
i  against  the  law  of  my  mind,  and  bringing  me  into 
I  captivity'  to  the  law  ol  sin  which  is  in  my  members. 

24  O"  wretched  man  that   1  am!  who  shall  deliver 
me  from  the  body  of  this  death  ? ' 

25  I  "  thank  God,  through  Jesus  Christ  our  Lord.  So 
.  then,  with  the  mind  1  myself  serve  the  law  of  God ; 
I  but  with  the  flesh  the  lawr  of  sin. 


1  Oen.  6:5....m  Gal.  5  :  17.... ii  Ps.  65  :  3. 


..oPs.  l:2....p2Cor.  4:16:  1  Pet.  3:4... q  ch.  6  :  IS,  19.... r  Pa.  142  :  7....8  Ps.  88:2.10: 
77  :  S-9. . .  .t  Ps.  88  :  5. . .  .u  1  Cor.  15  :  67. 


a.s  the  obedience  to  a  higher  law  within  the  soul, 
ami  resistance  to  the  animal  impulse  by  sponta- 
neous recognition  of  that  higher  law,  can  never 
he  predicated  of  the  animal,  sensuous  nature. — 
For  to  will  is  present  with  me,  but  how 
to  work  out  the  good  I  liiul  not.  "Paul 
presents  the  matter  as  if  he  were  looking  round 
in  his  own  person  to  discover  wiiat  might  be 
jjresent  therein.  There  he  sees  the  will  to  do 
good  immediately  confronting  him,  before  his 
g;ize  ;  but  his  searching  gaze  fails  to  discover  the 
w:iy  to  work  out  the  good." — {Meyer.) — For  not 
what  I  will,  that  which  is  £:ood,  do  T 
jiroduce  (as  the  result);  but  what  I  Avill 
not,  that  Avhich  is  evil,  that  I  practice 
(the  daily  habit).  But  if  Avhat  I  would  not 
that  I  produce  (as  the  result) — it  is  no 
more  I  that  am  workinj;  out  (my  life), 
but  that  which  dwells  in  me,  sin.  Repeti- 
tion of  verses  16  and  17  in  slightly  altered 
phraseologj-. 

21.  The  commentaries  differ  in  their  interpre- 
tatioa  of  this  verse,  the  interpretation  depending 
upon  the  meaning  to  be  given  to  the  word  law. 
According  to  the  English  Version — and  it  is  the 
view  of  Alford,  Jowett,  and  others — Paul  refers 
to  the  law  of  life,  viz.,  the  conflict  between  the 
higher  and  lower  nature,  which  shows  itself  in  a 
will  to  do  good  and  a  practice  whose  result  is 
evil.  According  to  Meyer  he  refers  to  the  Mosaic 
law,  in  which  case  his  meaning  is,  "I  find  then 
that  while  my  will  is  directed  to  the  law  in  order 
to  do  the  good,  the  evil  lies  before  me."  Either 
is  a  possible  rendering  ;  the  former  agrees  better 
with  the  context  and  is  the  one  more  commonly 
adopted  by  scholars. — I  delight  in  the  law  of 
God.  Not  merely  concur  with  it,  as  above  (ver.  lo), 
but  rtjoiee  in  it. — According  to  the  inward 
man.  Not  merely  the  regenerate  man,  as  Calvin 
iirid  Luther,  but  the  super-sensuous  man  ;  the 
higher  intelligence  and  conscience  of  universal 
humanity  recognize  that  the  law,  as  interpreted 
in  the  Ten  Commandments  or  the  Sermon  on  the 
Mftunt,  is  holy,  just,  and  good,  and  delights  in  its 
ethical  beauty.  The  phrase,  inward  man,  is 
equivalent  to  in  my  mind  in  the  next  clause. — 
In   my   members.     "The  members  us  the  in- 


struments of  activity  of  the  flesh  are,  seeing 
that  the  flesh  itself  is  ruled  by  sin  (venea  :8, 25),  that 
in  which  the  power  of  sin  pursues  its  doings. 
This  activity  in  hand,  eye,  etc.  (comp.  6 :  1,3,  19),  is 
directed  against  the  dictate  of  the  moral  reason, 
and  that  with  the  result  of  victory ;  hence  the 
figures  diawn  from  war,  warring  against  and 
bringing  into  captivitj^" — (Meyer.) 

21,25.  From  the  body  of  this  death. 
Either  as  Alford  for  "  the  body  whose  subjection 
to  the  law  of  sin  brings  about  this  state  of  mis- 
ery;"  or  as  Jowett,  "From  this  death  which 
clings  to  me  as  a  body."  The  latter  seems  to  me 
preferable  ;  both  because  the  former  imputes  to 
Paul  a  doctrine  that  all  sin  comes  from  and 
is  the  jjroduct  of  the  hody,  which  is  foreign  to  his 
teaching ;  and  because  the  latter  gives  to  the 
passage  a  more  profound  spiritual  significance. 
Sin  is  like  a  corpse  to  which  the  soul  is  fastened, 
and  from  which  he  can  find  no  escape.  But  in 
the  Apostle's  mind  this  sinful  burden  is  identified 
with  the  sensuous  and  animal  nature  ;  hence  he 
naturally  uses  the  word  body.  "The  cry  is 
uttered,  as  De  Wette  well  observes,  in  full  con- 
sciousness of  the  deliverance  which  Christ  has 
effected,  and  as  leading  to  the  expression  of 
thanks  which  follows.  And  so,  and  not  other- 
wise, is  it  to  be  taken." — (Alford.) — Thanks  be 
to  God  through  Jesus  Christ  our  Lord. 
The  thanksgiving  of  one  who  h;is  in  himself  an  ex- 
perience, or  at  least  a  i)artial  experience  of  this 
deliverance. — So  then  I  myself.  The  real  I ; 
the  I  which  comprehends  not  the  working  out 
of  the  life  ;  which  wills  to  do  good  and  hates  the 
evil. — In  the  mind.  As  the  seat  of  the  intel- 
lect, the  emotions,  the  affections,  the  higher  will. 
— But  in  the  flesh  the  law  of  sin.  Gram- 
matically, the  /  myself  is  as  applicable  to  the 
second  as  to  the  first  clause  of  the  sentence,  and 
so  makes  the  Apostle  say  that  I  myself  serve  the 
law  of  sin.  But  this  is  one  of  those  cases  where 
the  intensity  f)f  the  Apostle  makes  him  disregard 
the  strict  rules  of  speech.  He  has  started  to 
say.  Thanks  be  to  God  that  I  myself  serve  in  my 
mind  the  law  of  God  ;  then  halts  and  adds  as  an 
afterthought,  Ilowbeit  in  my  flesh  I  am  still  a 
servant  of  sin. 


CHAPTER    Vril. 

MORE    THAN    COXQUERORS. 


There  is  therefore  now  no  condemnation  to  them  that  are  in  Christ  Jesus.  For  the  law  of 
the  Spirit  of  life  in  Christ  Jesus  made  me  free  from  the  law  of  sin  and  of  death.  For  what 
the  law  could  not  do,  'in  that  it  was  weak  through  the  flesh,  God,  sending  his  own  Son  in  the 
likeness  of  ^sinful  flesh  ""and  ag  an  offering  for  sin.*  condemned  sin  in  the  flesh  :  that  the  *ordi- 
nance  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the  Spirit, 
For  they  that  are  after  the  fle^h  do  nund  the  things  of  the  flesh  ;  but  they  that  are  after  the 
spirit  the  things  of  the  spirit,  t  For  the  mind  of  the  flesh  is  death  ;  but  the  mind  of  the  spirit 
is  life  and  peace  :  because  the  mind  of  the  flesh  is  enmity  against  God  ;  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  it  be  :  and  they  that  are  in  the  flesh  cannot  please  God.  But 
ye  are  not  in  the  flesh,  but  in  the  spirit,t  if  so  be  that  the  Spirit  of  God  dwelleth  in  yon.  But 
if  any  man  hath  not  the  Spirit  of  Christ,  he  is  none  of  his.  And  if  Christ  is  in  you.  the  body 
is  dead  because  of  sin  ;  but  the  spirit  is  life  because  of  righteousness.  But  if  the  Spirit  of 
him  that  raised  up  Jesus  from  the  dead  dwelleth  in  you,  he  that  raised  up  Christ  Jesus  from  the 
dead  shall  quicken  also  your  mortal  bodies  'through  his  Spirit  that  dwelleth  in  you. 

So  then,  brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh  :  for  if  ye  live  after 
the  flesh,  ye  must  die  ;  but  if  by  the  spiiit  ye  *=mortifyt  the  'deeds  of  the  body,  ye  shall  live. 
For  as  many  as  are  led  by  the  Spirit  of  God,  these  are  sons  of  God.  For  ye  received  not  the 
spirit  of  bondage  again  unto  fear ;  but  ye  received  the  spirit  of  adoption,  whereby  we  cry. 
Abba.  Father.  The  Spirit  himself  beareth  witness  with  our  spirit,  that  we  are  children  of  God  : 
and  if  children,  then  heirs  ;  heirs  of  God,  and  joint-heirs  with  Christ ;  if  so  be  that  we  suffer 
with  him,  that  we  may  be  also  glorified  with  him. 

For  I  reckon  that  the  suflierings  of  this  present  time  are  not  worthy  to  be  compared  with 
the  glorj'  which  shall  be  revealed  to  us-ward.  For  the  earnest  expectation  of  the  creation 
waiteth  for  the  revealing  of  the  sons  of  God.  For  the  creation  was  subjected  to  vanity,  not  of 
its  own  will,  but  by  reason  of  him  who  subjected  it,  *in  hope  that  the  creation  itself  also  shall 
be  delivered  from  the  bondage  of  corruption  into  the  liberty  of  the  glory  of  the  children  of 
God.  For  we  know  that  the  whole  creation  groaneth  and  travaileth  in  pain  "together  uniil  now. 
.\nd  not  only  so,  but  ourselves  also,  which  have  the  firstfruits  of  the  Spirit,  even  we  ourselves 
groan  within  oiu-selves,  waiting  for  our  adoption,  to  wit,  the  redemption  of  our  body.  For  by  § 
hope  were  we  saved  :  but  hope  that  is  seen  is  not  hope :  '"for  who  "hopeth  for  that  which  he 
seeth  ?    But  if  we  hope  for  that  which  we  see  not,  then  do  we  a\  ith  patience  wait  for  it. 

And  in  Uke  manner  the  Spirit  also  helpeth  our  infirmity  :  for  we  know  not  how  to  pray  as 
we  ought  ;  but  the  Spirit  himself  |;  maketh  intercession  for  us  with  groanings  which  cannot  be 
uttered  ;  and  he  that  searcheth  the  hearts  kuoweth  what  is  the  mind  of  the  Spirit,  '  ^because  he 
maketh  intercession  for  the  saints  according  to  the  trill  of  God.  And  we  know  that  to  them 
that  love  God  '-all  things  work  together  for  good,  eren  to  them  that  are  called  according  to  his 
purpose.  For  whcmi  he  foreknew,  be  also  foreordained  to  be  conformed  to  the  image  of  his 
Son,  that  he  might  be  the  firstbom  among  many  brethren :  and  whom  he  foreordained,  them  he 
also  called  :  and  whom  he  called,  them  he  also  justified  :  and  whom  he  justified,  them  he  also 
glorified. 

What  then  shall  we  say  to  these  things  ?  If  God  is  for  us,  who  is  against  us  ?  He  that 
spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  also  with  him  freely 
give  us  all  things  f  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  ''It  is  God  that 
justifieth  ;  who  is  he  that  sliall  condemn  ?^  ''It  is  Christ  Jesus  that  died,  yea  rather,  that  was 
raised  from  the  dead,  who  is  at  the  right  hand  of  God,  who  also  maketh  intercession  for  us. 
Who  shall  separate  us  from  the  love  "'of  Christ  ?  shall  tribulation,  or  anguish,  or  persecution, 
or  famine,  or  nakedness,  or  peril,  or  sword  ?    Even  as  it  is  written. 

For  thy  sake  we  are  killed  all  the  day  long  ; 
We  were  accounted  as  sheep  for  the  slaughter. 

Nay,  in  all  these  things  we  are  more  than  conquerors  through  him  that  loved  us.  For  I  am 
persuaded,  that  neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  things  present,  nor 
things  to  come,  nor  powers,  nor  heisrht,  nor  depth,  nor  any  other  '  'creature,  shall  be  able  to 
separate  us  from  the  love  of  God.  which  is  in  Christ  Jesus  our  Lord. 


1  Or,  v:hereint 

2  Gr.  flesh  of  Hn, 

3  Ot,  and  for  sin. 
*  Let  marg.  3  {and 

for  sin)  and  the 
text  exchange 
places. — Am.Com. 

4  Or,  requirement. 
t  For    spirit    read 

Spirit.~Am.  Com. 


o  Many  ancient 
anthorities  read 
because  of. 

6  Gr.  make  to  die. 
J  For  mortify  read 

put  to  death,  and 
omit  marg.  6. — 
Am.  Com. 

7  Gr.  doings. 


8  Or,  in  hope  ;  he* 
cause  the  erea- 
tion,  <tc. 

9  Or,  vrith  us. 

§  For  by  read  in 
(with  marfr.  Or, 
hy). — Am.  Com. 

10  Many  ancient 
authorities  read 
for  what  a  man 
seeth,  why  doth  he 
yet  hope  for  ? 

11  Some  ancient 
authoritie:^  read 
awaiteth. 

11  For  himself  read 
■  tself. — Am.    Com. 

12  Or,  that. 

13  Some  ancient 
authorities  read 
God  worketh  all 
things  with  them 
for  good. 

14  Or,  Shall  God 
that  justifieth  ,* 

15  Or,  Shall  Christ 
Jesus  that  died, 
«s  ? 

II  For  shall  con- 
demn read  con- 
demneth.  —  Am. 
Com. 

16  Some  ancient 
authorities  read 
of  God. 


n  Or,  creation. 


(11.    \111.J  l^O.MA.N.S.  Itil 

The  eiglilh  iliapter  of  Romans  i.s  not  an  i.ssue  to  whicli  the  seventh  eliapter  of  Koniau.s 
conducts  ;  we  are  not  to  expect  to  pass  by  a  mysterious  transition  from  the  one  to  the  otlier, 
never  to  return  again.  The  closing  sentence  in  the  seventh  chapter  follows  Paul's  shout  of 
victory  :  "  I  thank  Ood,"  he  cries,  "  through  Jesus  Christ  our  Lord  :  "  but  he  straiglitway 
adds,  "So  then  with  the  mind  I  myself — the  true  1 — serve  the  law  of  God,  but  witli  the 
lU'sh  the  law  of  sin."  The  conflict  is  a  life  conflict.  It  belongs  neither  to  regenerate  nor 
uiiri'generate  nature  ;  Init  to  nature.  Paul  portrays  it  again  in  the  third  chapter  of  Phil- 
ippians  :  ''  I  count  all  things  but  loss,  that  I  might  know  Christ,  and  the  power  of  his  resur- 
rection, and  the  fellowship  of  his  sufferings,  if  by  any  means  I  niiglit  attain  unto  the 
resurrection  of  tlic  dead."  "Not  as  though  I  liad  already  attained,  either  were  ahciidy 
perfect,  but  1  follow  after  if  that  I  may  appreheml  tliat  for  whicli  I  am  a})prehended  of 
Christ  Jesus."  This  is  the  life  struggle  of  the  Christian.  Not  till  the  water  of  the  river 
of  deatli  laves  the  feet  of  the  entering  disciple  can  he  say,  "■  I  have  fought  a  good  fight,  I 
have  tinished  my  course."  Until  then  his  woril  must  always  l)e,  "  I  therefore  run  not  as 
uncertainly  ;  so  fight  1,  not  as  one  that  beateth  the  air ;  but  I  keep  under  my  body  and 
bring  it  into  subjection.'  The  eighth  chapter  of  Romans  is  not  victory  after  battle,  it  isll 
hope  and  courage  and  faith  in  battle  ;  it  is  a  portrayal  of  the  spirit  in  which  this  battle  is/j 
to  lie  fought. 

I.  [Verses  1-13.]     Sin  is  lawlessness.     He,  therefore,  who  is  engaged  in  this  Ijattle 
to  bring  his  lawless  appetites  and  impulses  under  the  law  of  Christ  is  not  sinful.     He  may 
make  mistakes  ;  he  may  commit  particular  sins  by  willful  violation  of  the  law  ;  but  he  is 
not  shifuly  he  is  not  under  condemnation  of  God,  and  he  is  not  to  walk  under  the  condem- 
nation of  his  own  conscience.     He  may  suffer  keen  regrets,  but  he  ought  not  to  experience 
remorse.     For  God  measures  men  not  by  their  actions,  but  by  their  endeavors  ;  not  by  what 
they  are,  but  by  what  they  are  striving  to  become  ;  not  by  the  place  they  occupy,  but  by 
the  direction  in  which  they  are  moving.     If  then  a  man  is  walking  after  the  things  of  the 
spirit,  if  his  direction  is  spiritual,  if  he  follows  after  that  he  may  apprehend  that  for  which 
he  is  appr^iended  of  Christ  Jesus,  if  he  runs  with  patience  the  race  that  is  set  before  him, 
if  he  fights  a  good  fight,  he  is  not  condemned  of  God,  and  is  not  to  condemn  himself.     But 
if,  on  the  contrary,  his  mind  is  set  on  earthly  and  fleshly  things,  if  his  affections  are  set  on 
things  on  the  earth,  not  on  things  above,  if  he  is  carnally  minded,  he  is  none  the  less  under 
condemnation  because  a  rational  self-interest  keeps  him  from  the  grosser  violations  of  phys- 
ical health  or  social  order.     The  one  side  of  this  truth  has  been  abundantly  enforced  by 
evangelical  i)reacliing,  and  nicu  have  been  told,  very  truly,  that  if  they  are  living  unto  the 
flesh  and  the  world  they  can  not  please  God.     But  the  converse  is  e(;[ually  true,  and  it  is 
tlie  converse  truth  which  Paul  empliasizes  as  the  first  word  of  encouragement  in  life's  battle  :i 
if  a  soul  is  living  in  the  spirit  and  unto  God,  he  is  not  condemned  of  God,  because  he  fallsl 
short  of  the  glory  of  God,  fails  even  to  come  up  to  his  own  ideal,  and  often  falls  into  error  or  I 
even  into  specific  violations  of  the  divine  law.     He  still  remains  a  child  of  God  ;  God  is  J 
Working  with  him  in  all  his  endeavors  to  Ijring  the  animal  and  earthly  nature  into  subjec-  i 
tion  to  the  spiritual  ;  the  spirit  is  life  because  of  this  righteous  purpose  which  animates  it ;  j 
and  the  believer  may  rest  assured  that  finally  he  will  be  victor,  and  he  who  raised  up  Christ  [ 
from  the  dead  will   make  of  even  the  mortal   body  ,i  tcm])!!'  of  God,  ami  so  truly  alive  | 
through  his  Spirit  that  dwelleth  in  it. 

II.  [Verses  14-17.]     He  who  has  thus  mtirt^d  into  a  conception  of  God's  desigm  for 
liim,  and  shares  it,  who  is  a  co-worker  with  G(jd  and  is  led  by  the  Spirit  of  God,  and  folh>w3 

. 1 

»  1  Cor.  9  :  26,  27. 


162  .  EOMANS.  [Ch.  VIII. 

hio  divine  Le^ider,  is  a  Son  of  God.  By  his  faith  in  the  God  with  whom  in  purpose  he  is 
already  one,  with  whom  he  will  be  one  in  character,  he  is  emancipated  from  all  fear  of  tlie 
future,  all  remorse  for  the  past,  and  all  despair  and  discouragement  in  the  present.  All  pagan 
religions  are  religions  of  fear.  All  pagan  worship  is  an  endeavor  either  to  drive  away  cruel 
gods,  or  to  jjropitiate  offended  and  angry  gods.  This  cruel  falsehood,  which  changes  the  truth 
of  God  into  a  lie,  and  man  from  a  son  of  G«id  into  a  slave,  and  religion  from  a  filial  love  into 
a  servile  fear,  lias  entered  the  Church  of  Christ  and  paganized  it.  But  whether  it  be  labeled 
Christian  or  pagan,  whether  the  God  it  offers  for  worship  be  called  Jove,  or  Thor,  or  Jehovah, 
it  is  a  cruel  falsehood.  He  whom  God  has  justified,  he  who  has  entered  into  vital,  personal, 
sympathetic  relations  with  God,  he  who  receives  life  directly  from  him,  with  all  the  fruits 
of  life  wrought  in  his  own  spirit  by  the  indwelling  Spirit  of  God,  as  in  the  earth  its  flowers 
and  fruits  are  wrought  by  the  warmth  of  the  sun,  is  redeemed  from  this  fear.  He  knows 
God  to  be  his  Father,  and  himself  to  be  a  child  of  God.  He  cries  no  longer  to  him  in  fear  ; 
his  cry  is  Abba,  Father,  my  dear  Father.  He  is  an  heir  of  God  ;  inheriting  not  something 
from  God — as  lands  or  bond.s  are  inherited  by  a  child — but  inheriting  God  himself,  as  a 
child  inherits  his  father's  virtues.  He  is  a  joint-heir  with  the  Lord  Jesus  Christ ;  inheriting 
his  manger,  his  Gethsemane,  his  Calvary,  but  inheriting  also  his  fellow.ship  with  God,  and 
all  the  large  freedom  and  deep  joyousness  of  love  which  tliat  fellowship  conferred  and  ever 
confers.  He  is  no  longer  in  a  far  country  ;  no  longer  an  orphaned  child  seeking  for  a 
Father ;  he  is  at  his  Father's  home  ;  under  his  Father's  roof ;  living  at  his  Father's  side. 
His  fellowship  is  with  all  tbe  saints,  because  their  fellowship  and  his  is  with  the  Father  and 
with  his  Son  Jesus  Christ. 

III.  [Verses  18-23.]  This  experience  of  life  with  God  radiates  and  tran.sforms  all 
sorrow.  Sorrow  and  joy  are  no  longer  opposites.  Joyful  sorrow  is  no  longer  a  self-contra- 
diction. The  bequest  of  Christ,  bestowed  just  as  he  was  going  forth  to  wrestle  with  that 
indescribable  agony  in  the  Garden,  "  These  things  have  I  spoken  that  my  joy  might  remain 
in  you,"  is  no  longer  an  enigma.  Suffering  is  no  longer  a  problem  baffling  all  hope  and 
faith,  as  well  as  all  prying  curiosity.  For  now  he  knows  that  suffering  is  no  punishment  of 
an  offended  Lawgiver,  and  no  accident  of  a  careless,  ignorant  creature.  It  is  a  gift  of  a 
Father's  love.  He  knows  that  the  whole  creation  was  made  subject  to  decay,  and  to  all  the 
pangs  which  decay  brings  with  it,  in  every  stage  through  which  it  passes,  not  by  the 
creature's  poor,  ignorant  choice  ;  not  by  the  decree  of  an  irate  Deity  who  must  be  placated 
or  surfeited  by  suffering ;  not  by  chance,  or  law,  or  force,  more  implacable  even  than  wrath  ; 
but  by  Love,  who  hath  subjected  all  his  children,  even  his  own  only  begotten  Son,  to  pain, 
in  hope  that  so  the  creature  shall  Ije  delivered  from  the  bf)ndage  of  its  corruption  into  the 
glorious  liberty  of  the  children  of  God  ;  and  in  this  faith  he  says  softly  to  himself : 

"  He  comes  and  lays  my  heart,  all  heated, 

On  tlie  hard  anvil,  minded  so 
Into  his  own  fair  shape  to  lieat  it 

With  his  great  hammer  blow  on  blow. 
And  yet  I  whisper,  As  God  will. 
And  at  his  heaviest  blows  hold  still." 

In  his  darkest  night  this  star  of  the  m<jming  shines  ;  on  his  blackest  cloud  this  bow  of 
hope  is  painted  ;  when  the  fountains  of  the  great  deep  are  broken  up,  and  all  the  fair  earth 
is  devastated,  this  faith  in  his  Father  bears  him  safely  through  the  deluge.  When  his 
blinded  eyes  can  no  longer  look  up  for  the  tears  that  fill  them,  and  the  stifled  voice  can  no 
longer  cry,  Abba,  Father,  for  the  sobs  that  choke  it,  the  Spirit  is  in  his  heart  helping  his 
infirmities,  teaching  it  the  unspoken  language  of  heaven,  teaching  it  how  to  pray  ;  making 


Cii.   VIII.]  KOMAJSJS.  163 

its  aou'^  in  the  night  sweeter  than  the  song  of  tlw  morning,  tlic  plaintive  niglitingale  of  tlie 
twilight  dearer  tluui  the  upspringing  lark  of  the  .sunshine.  Then  it  is  he  knows  not  whether 
he  is  in  the  body  or  out  of  the  bod}'  ;  then  it  is  he  hears  unspeakable  words  which  it  is  not 
jHissible  for  a  man  to  utter.  For  in  all  experience,  whether  of  outward  pain  or  of  inward 
sorrow,  whether  of  life's  joy  or  of  heart-sickness,  he  knows  that  all  things  are  working 
together  for  good  to  him,  because  he  knows  God  and  God  knows  him  ;  they  understand  one 
another,  and  he  knows  that  he  is  called  into  this  baptism  of  suffering  that  he  may  fulfill 
the  purpose  of  infinite,  divine  love. 

IV.  [Vkuses  24-30.]  For  in  all  this,  though  he  can  not  see,  yet  he  knows  the  end 
from  the  lieginning.  He  is  no  Columbus,  setting  sail  upon  an  unknown  sea,  in  search  of 
an  unknown  continent.  He  knows  his  ship,  his  voyage,  his  destination,  and  his  Com- 
mander. He  looks  with  unutterable  pity  ofttimes  on  those  who  have  to  meet,  armed  with 
no  such  faith  and  hope  as  his,  the  ills  of  life.  They  know  not  whence  they  came,  nor  where 
they  are,  nor  whither  they  are  going,  nor  what  is  expected  of  them,  nor  who  is  master  of 
their  destiny.  Oh,  lost  child  I — lost  because  strayed  from  God.  Put  a  boy  alone  upon  the 
untrodden  jirairie,  and  leave  him  to  learn  the  art  of  cultivation  by  cultivating  without 
instruction  ;  put  him  alone  iipon  the  wide  ocean,  and  leave  him  to  learn  na\igation  by 
navigating  ;  biit  put  him  not  in  life  to  learn  how  to  live  by  living.  The  child  of  God  is  no 
lost  child.  He  is  with  his  Father.  He  knows  whence  he  came,  for  he  came  forth  from  his 
Father  ;  he  knows  where  he  is,  for  he  is  with  his  Father  ;  he  knows  whither  he  is  going, 
for  he  is  going  to  his  Father's  home  ;  he  knows  what  is  expected  of  him,  for  it  is  expected 
of  him  only  that  he  will  be  a  loving,  trusting  son  of  a  loving,  life-giving  Father  ;  he  knows 
who  is  the  Master  of  his  destiny,  for  his  past,  his  present,  and  his  future  are  in  his  Father's 
liands.  And  his  Father  has  chosen  him  to  be  conformed  to  the  image  of  Christ  his  Lord  ; 
to  this  has  called  him  ;  for  this  has  reclaimed  him  ;  and  into  this  glorious  perfection  will 
bring  him,  even  him,  at  last. 

V.  [Verses  31-39.]  What,  then,  can  he  fear  I  If  God,  the  Everlasting  and  the 
Almighty,  is  for  him,  who  can  be  against  him  ?  Shall  he  fear  God  I  shall  the  vine  fear  the 
gardener  ?  Shall  he  fear  Christ  /  shall  the  accused  fear  his  advocate  I  And  he  who  is  the 
Advocate  is  also  the  Judge,  appointed  Judge  because  he  is  a  son  of  man,  and  knows  by  ex- 
perience all  the  sorrows,  the  temptations,  the  limitations  of  a  human  life,  and  human 
nature.  There  is  but  one  thing  to  fear — separation  from  God  ;  and  who  shall  separate  God's 
child,  Chri.st's  saved  one,  from  the  tenacious  grasp  of  Christ  ?  For  what  is  so  tenacious  as 
love  ?  or  what  love  is  .S(j  tenacious  as  the  love  of  Christ  I  "  Shall  tribulation,  or  distress,  or 
persecution,  or  famine,  or  nakedness,  or  peril,  or  sword  ?  Nay  ;  in  all  these  things  we  are 
more  than  con^ueror-s,  through  him  that  loved  us.  For  I  am  persuaded  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord."  Not  death  ;  for  death  does  but  o])en  the  door  out 
of  what  we  call  life,  which  is  but  a  .slow  <lying,  and  translates  us  into  the  invisible  and 
the  incorruptible.  Not  life  ;  for  life  is  but  the  school  which  God  has  organized  to  teach 
us  to  know  him.  Not  angels,  nor  principalities,  nor  powers;  for  all  the  spirits  of  good 
are  God's  minister.-,  making  ha.ste  to  do  his  ble.s.sed  Ijidding.  Not  even  the  Spirit  o(  Evil, 
for— 

"  Since  God  siifl'crs  him  to  be, 
He,  too,  is  Gixl's  iniiiister, 
And  labors  for  some  good 
By  us  not  understood." 


164  EOMANS.  [Ch.   VIII. 

Not  things  present,  for  they  are  his  instruments  ;  nor  things  to  come,  for  the  future  is  God's 
own  nest,  and  all  its  events  are  brooded  by  him  ;  not  height,  for  if  I  ascend  up  into 
heaven,  thou  art  there  ;  not  depth,  for  if  I  make  my  bed  in  hell,  behold,  thou  art  there ; 
nor  any  other  created  thing.  And  all  things  are  created  except  him,  and  he  is  the  Creator, 
and  the  Creator  is  my  Lover,  my  Father,  my  Husband,  my  God. 

"  And  this  is  life  eternal,  that  they  might  know  thee,  the  only  true  God,  and  Jesus 
Christ  wliom  thou  hast  sent." 


Cii.   VllI.J 


ROMANS. 


165 


CHAPTER    VIII. 

ri IHERE  IS,  therefore,  now  no*  condemnation  to 
-^  them  whitli  are  in  Christ  Jesus,  who  walk''  not 
after  the  tlesh,  but  alter  the  Spirit. 

2  For  the  law  ot  the  Spirit  of  life  ^'  in  Christ  Jesus 
hath  made  me  free''  from  the  law  of  sin  and  death. 

?  I'oi  what  the  law  could  not'  do,  in  that  it  was 
weak  throuiih  the  flesh,  God,  sending  liis  own  Sonf  in 
the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin 
in  the  flesh  : 


4  That  the  righteousness  of  the  law  might  be  fulfilled 
in  us,  who  walk*  not  after  the  flesh,  but  after  the 
Spirit. 

5  For  lliey  that  are  after  the  flesh  i"  do  mind  the  things 
of  the  flesh  ;  but  they  that  are  after  the  Spirit,  the  things' 
of  the  Spirit. 

6  For  to  be  carnally  minded  is  death  ;'  but  to  be 
spiritually  minded  ts  life  and  peace: 

7  Because  the  carnal  mind  is  enmity  against  God  ; 
lor  it  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be. 


a  John  3  :  18. . .  .b  Qal.  5  :  16. . .  .c  2  Cor.  3  :  6. 


:  1. . .  .e  Acts  13  :  39  ;  Hcb  7  :  18,  19. 
.ilCor.  2:14....j  Gal.  6  :  8. 


.f  Gal.  3:  13. ..  .g  vcr.  1. . .  .b  John  3  :6  ; 


Ch.  8  :  FROM  GK.XCE  TO  GLORY.— The  two  laws: 

OF  DEATH  AND  OF  LIFE. — ThE  WE.VKNESS  OF  LAW; 
THE  POWEi!  OF  GRACE.— The  TKUE  MEASfKK  OF  CHAJl- 
ACTEI!  :     rUKPOSE    NOT    ACUIEVE.MENT.  — MiNDING    THE 

FLESH,  death;  minding  the  spirit,  LIFE.— To  be 
Christ's  is  to  possess  Christ.— The  Christian's 
GREAT  obligation  (ver.  I'i). — Who  are  sons  of  God  ? 

ALL  WHO  accept  God's  LEADERSHIP. — THE  SPIRIT  OF 
adoption  AND  THE  SPIRIT  OF  BONDAGE  CONTRASTED. — 
If  CHILDREN,  THEN  HEIRS. — WHAT  WE  INHERIT  :  GLORT 
THROTGH     SUFFERING.  —  ThE     CHRISTIAN'S     BALANCE 

^HEET  fver.  18). — The  world's  unrest  is  God's 
PROPHET  of  GLORT  (vcrses  U»-A3). — The  saving  power 
OF  hope. — The  jitstert  of  prayer  :  unuttered 
t  oji.MuxiNGs  with  God.— Love  designs  the  pattern 

FOR  life's  loom,  AND  LOVE  WILL  PERFECT  THE  FABRIC 

(ver.  ;i8i.— The  end  of  predestination  :  our  con- 
formity to  the  image  op  God's  Son. — Three  unan- 
swerable questions  :  can  God  accuse  us  ?  can 
Christ  condemn  us  ?  can  enemies  estrange  us 
from  ol'b  God  ? — The  earthly  song  of  the  re- 
deemed OF  the  Lord  (verses  37-.39). 

1-5.  There  is  therefore  now,  /.  c,  under 
the  Gospel. — No  condeniiiatioii  to  those  that 
are  in  Christ  Jesus.  United  to  liim  as  the 
branch  to  the  vine,  and  so  drawing  their  life  from 
liim  (see  ih.  ■  :  4,  irnu).  LovB  does  Dot  Condemn  the 
infirmities  and  imperfections  of  sincere  service. — 
M'lio  walk  not,  etc.  This  clause  is  wanting  in 
the  best  text ;  it  has  probablj'  been  transposed 
here  from  verse  4.— For  the  law  of  the  Spirit 
of  life  in  Christ  Jesus.  For  explanation  of 
this  phrase,  see  ciiap.  vii.,  on  Paul's  Doc- 
trine of  Redemption.  The  word  law  is  used  with 
the  meaning  which  attaches  to  it  in  the  phrase, 
"law  of  nature."  As  the  mineral  sub-tance,  ab- 
sorbed by  and  changed  into  the  plant,  is  delivered 
from  the  law  of  the  mineral  by  coming  under 
the  law  of  the  vegetable  kingdom,  so  the  soul  is 
delivered  from  the  law  of  sin  and  death  by  being 
brought  under  the  law  of  life  in  Christ  Jesus. — 
For  what  the  law  could  not  do,  etc.  The 
construction  is  irregular  and  difficult;  but  the 
meaning  is  clear.  The  law,  which  is  holy,  just, 
and  good  (ch.  ;  ;  12)  is  represented  as  trying  to  set 
men  right ;  it  fails ;  it  is  not  strong  enough  to 
overcome  the  flesh ;  something  more  potent  is 
necessary ;  that  something  more  potent  God 
furnishes. — Ciod  sending  his  own  Son.  Paul 
uniformly  recognizes  the  pre-existenc-eof  Christ, 


and  the  love  of  God  as  the  cause  of  his  coming. 
Christ  does  not  merely  come  ;  he  is  sei/t. — In 
the  likeness  of  sinful  flesh.  Rather,  In  the 
likeness  of  the  fle.sh  of  sin,  i.e.,  "that  flesh 
whose  attributes  and  character  were  sin." — 
{AlJ'ord.) — And  for  sin.  Not  as  in  New  Version, 
As  an  offering  for  sin.  "  The  '  for,'  or  '  on  account 
of,'  sin,  is  at  present  indefinite,  and  not  to  be  re- 
stricted to  Christ's  death  as  sin-offering,  which 
is  not  just  now  the  subject." — (Alford,  Joweft, 
Meyer.) — Condemned  sin  in  the  flesh.  This 
is  not  the  thing  which  the  law  could  not  do ;  this 
the  law  has  done  (ch.  7 :  13).  What  the  law  could 
not  do  is  what  God  is  stated  in  vcr.  4  to  have 
done,  fulfilled  righteousness  in  us. — That  the 
righteous  decrees  of  the  law  might  be 
fulfilled  in  us  (comp.  Matt,  s  ■.  n  -,  1  Tim.  1:5).  The 
end  of  the  law  is  a  righteous  character ;  this  end 
is  fulfilled  by  what  grace  gives  and  faith  receives. 
— Who  walk  not  after  the  flesh,  etc.  That 
is,  whose  aim  or  purpose  is  not  fleshly  but  spir- 
itual ;  after  (y.uru)  signifying  not  the  rule  or  law 
of  the  walk,  but  the  purpose  which  ctmLrols  and 
the  end  toward  which  it  tends  (comp.  s  Tim.  1  :  i  -, 
Tit.  1  :  II.  Under  the  law  men  are  judged  by  what 
they  do  ;  under  grace  by  the  purity  and  earnest- 
ness of  their  purpose  :  under  law  by  their  action, 
under  grace  by  their  direction. — For  they  that 
are  after  the  flesh,  etc.  It  is  the  direction  of 
the  life  Avhich  determines  the  bent  and  character 
of  the  mind  ;  if  one  is  living  to  gratify  his  earthlj' 
nature  his  mind  will  be  set  on  earthly  things  ;  if 
to  gratify  his  spiritual  nature,  his  mind  will  be 
set  on  spiritual  things.     Comp.  Col.  3  :  1,  2. 

6>9.  For  the  minding  of  the  flesh.  The 
mind  ((pnortjuu)  is  "what  one  has  in  mind,  what 
one  thinks,  feels,  wills." — {Robinson's  Lex.)  The 
mind  that  is  set  on,  occupied  with,  devoted  to 
earthly  things  is  death,  not  merelj'  leads  to  death  ; 
on  the  other  hand,  the  mind  similarly  devoted  to 
spiritual  things  is  life  and  peace,  not  merely  has 
a  promise  of  future  blessedness.  Observe  that 
a  single-minded  devotion  to  the  kingdom  of  God 
is  here,  as  in  Matt.  0  :  24,  25,  etc.,  declared  to  be 
the  secret  of  peace,  as  in  ch.  7  the  mind  divided 
between  spiritual  and  earthly  things  is  shown  to 
be  the  secret  of  perpetual  soul  conflict. — Where- 
fore,    Because  this  life  is  death  to  his  children, 


166 


ROMANS. 


[Cii.  VIII. 


8  So  then  they  that  are  in  the  flesh  cannot  please 
God. 

9  But  ye  are  not  in  the  flesh,  but  in  the  Spirit,  if  so 
be  that  the  Spirit  of  God  dwell''  in  you.  Now  if  any 
man  have  not  the  Spirit  of  Christ,  he  is  none  of  his. 

10  And  if  Christ  be  in  you,  the  body  is  dead  because 
of  sin  ;  but  the  Spirit  is  life  because  of  righteousness. 

11  But  if  the  Spirit  of  him  that  raised  up  Jesus  from 


the  dead  dwell  in  you,  he'  that  raised  up  Christ  from 
the  dead  shall  also  quicken  your  mortal  bodies  by  his 
Spirit  that  dwelleth  in  you. 

12  There. ore,  brethren,  we  are  debtors,  not  ™  to  the 
flesh,  to  live  after  the  flesh. 

13  For  if  ye  live  after  the  flesh,  ye  shall  die :  but  if 
ye  through  the  Spirit  do  mortify"  the  deeds  of  the  body, 
ve  shall  live. 


k  1  Cor.  6:19;   Gal.  4:6 12  Cor.  4  :  14 . 


therefore  it  is  hateful  to  the  Father. — The  mind- 
ing of  the  flesh  is  enmity  against  God.  Be- 
ware of  i-eading  this  passage  as  though  there  were 
two  minds,  a  spiritual  and  a  carnal  mind ;  and 
that  one  mind  is  acceptable  and  the  other  unac- 
ceptable to  God  in  aU  they  severally  do.  The 
meaning  is  not  ambiguous.  If  a  man's  mind  is 
set  on  earthly  things,  his  purposes  for  himself  and 
God's  purposes  for  him  are  at  war,  and  can  not 
be  reconciled  ;  if,  conversely,  his  mind  is  set  on 
spiritual  things,  they  are  at  one,  and  he  is  not 
brought  under  condemnation  because  he  some- 
times fails  in  his  life  purpose.  Man  is  measured 
by  the  great  ends  of  his  being  (comp.  ch.  2 :  e-io, 
and  notes),  and  neither  approved  because  sometimes 
in  the  pursuit  of  wordly  ends  he  is  obedient  to 
spiritual  laws,  nor  condemned  because  sometimes, 
in  spite  of  his  pursuit  of  unwordly  ends,  he 
lapses  into  infraction  of  spiritual  laws. — For  it 
is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  Because  the  end  of  the  law  is 
a  soul  obedient  to  love  and  in  harmony  with  God 
(ps.  19  :  7-9 ;  comp.  1  Tim  1  :  s),  and  a  mind  devoted  to 
self  and  ruled  by  flesh  can  not  be  subject  to  that 
law.  It  is  idle  for  a  man  whose  mind  is  set  on 
earthly  things  to  imagine  that  he  can  righten 
himself  by  obedience  to  God's  law  ;  for  that  mind 
is  itself  a  disobedient  mind.— They  that  are 
in  the  flesh.  "  Those  who  are  in  the  flesh  as 
the  ethical  life-element  in  which  they  subsist, 
and  which  is  the  opposite  of  '  in  the  Spirit '  (ver.  9) 
and  '  in  Christ '  (ver.  1).  The  one  excludes  the 
other,  and  the  former,  as  antagonistic  to  God, 
makes  the  pleasing  of  God  (comp.  1  xhess.  2 :  15 ;  4 : 1) 
an  impossibility." — (Meyer.) — But  ye.  Thedis- 
ciples  of  Christ. — Are  not  in  the  flesh  but  in 
the  Spirit.  The  spirit,  not  the  flesh,  is  the  end, 
and  furnishes  the  law  of  being  of  such  an  one. — 
If  the  Spirit  of  God  dwell  in  you.  Comp. 
John  14  :  19,  23.  The  whole  of  this  chapter  is 
interpreted  by  John,  chs.  14  and  15. — If  any  one 
have  not  the  Spirit  of  Christ.  Either  a 
spirit  like  that  of  Christ  (Luke  9 :  55),  or  the  in- 
dwelling spirit  of  Christ  himself,  as  a  life-giving 
power  (John  16 :  n ;  15  :  4).  As  the  two  are  not 
dissociated  in  actual  experience,  nor  in  the  mind 
of  the  Apostle,  it  is  not  important  to  distinguish 
between  the  two. 

10,  II.    But  if  Christ  be  in  you.     That 
is,  notwithstanding  that  Christ  is  in  you. — The 


body  indeed  is  dead  because  of  sin.  It  con- 
tinues to  be  dead.  The  commentaries  generally 
interpret  this  as  equivalent  to.  Is  liable  to  death; 
but  this  is  not  what  Paul  says,  and  there  is  noth- 
ing ill  the  context  to  indicate  that  this  is  what  he 
means.  The  body  is  the  man  viewed  in  his  phys- 
ical and  earthly  condition.  For  this  use  of  the 
word  by  Paul,  see  ch.  12  :  1  ;  Ephes.  .5  :  28  ;  Phil. 
1  :  20.  Notwithstanding  Christ  is  in  you,  the 
earthly  man  is  dead  because  of  sin,  which  is  not 
yet  entirely  vanquished.  Comp.  ch.  7  :  18. — But 
the  Spirit  is  life  because  of  righteousness. 
The  righteousness  is  not  something  to  be  achieved 
by  obedience  to  law,  but  something  already 
imparted  as  a  free  gift,  and  carries  life  with  it 
(ch.  6 :  22, 23). — He  that  raised  up  Christ  from 
the  dead  will  quicken  (make  alive)  your 
mortal  bodies.  He  does  not  say  wUl  raise  vp. 
Why  not  ?  Because  it  is  not  of  a  physical  renewal 
he  is  speaking.  His  meaning  is  to  be  interpreted 
by  the  aim  and  purpose  of  the  whole  passage, 
which  is  to  set  forth  the  redemption  in  its  full- 
ness. With  the  mind,  he  says,  I  myself  serve  the 
law  of  God,  but  in  the  flesh  the  law  of  sin.  But 
if  this  be  true,  if  my  mind  is  set  to  God's  service, 
he  does  not  condemn  me  ;  I  am  re-united  to  hiir  ; 
and  though  in  my  mortal  body,  i.  f.,  in  its  animal 
appetites  and  lusts,  sin  and  death  still  linger, 
nevertheless,  he  who  has  proved  his  power  over 
the  body  by  the  resurrection  of  Jesus  Christ,  wUl 
bring  the  body  also  into  obedience  to  the  law  of 
spirit  and  of  life,  and  make  it  also  to  live. — By 
his  Spirit  that  dwelleth  in  you.  It  is  not 
by  the  Holy  Spirit  dwelling  in  the  mortal  decay- 
ing body  that  it  is  raised  from  the  grave  ;  but  it 
is  by  the  Holy  Spirit  dwelling  within  our  spirits, 
that  the  body  itself  is  redeemed  from  its  law  of 
death,  and  made  obedient  to  spiritual  laws. 

12-14.  In  what  follows,  Paul  sets  forth  in 
terms  of  Christian  experience,  the  results  of  re- 
demption. Verses  12-17  state  the  first  result ;  a 
new  relationship  to  God,  that  of  sons,  carrying 
with  it  a  new  and  divine  life. — Wherefore, 
brethren,  we  are  under  obligation.  Writing 
to  those  whose  whole  conception  of  religion  is  of 
an  obligation  to  be  fulfilled,  Paul  adopts  their 
phraseology  and  their  point  of  view  •  for  the 
moment.  Granted  that  religion  is  doing  one's 
duty ;  one  can  not  do  his  duty  by  living  to  the 
flesh.     He  owes  no  loyalty  to  the  flesh. — For  if 


(11.    \  UI.j 


KOMANS. 


107 


14  For  as  many  as  are  led"  by  the  Spirit  of  God,  they 
are  the  sons  of  (lod. 

15  For  ye  have  not  received  the  spirit  of  bondage  p 
again  to  fear  ;  but'  ye  have  received  the  Spirit  of  aiiop- 
iion/  whereby  we  cry.  .\bba,  Father. 

16  The  Spirit  itself  beareth  witness"  with  our  spirit, 
tlat  we  are  the  children  of  God  : 


17  And  if  rhlldrcn,  then  heirs;'  lieirs  of  God,  and 
joint-heirs  with  Christ;"  if  so  be  that  we  suffer  with 
him,  that  we  may  be  also  gloritied  together. 

18  For  1  reckon  *  that  the  sufferings  of  this  present 
lime  are  not  worthy  to  be  compared  with  the  glory 
which  shall  be  revealed  in  us. 


•li\  I. John  4  ;  i:t....t  AcH  26  :  18  ;  1  Ptt.  1  :  4. 


ye  live  after  the  flesh  ye  must  die.  (utV-Xtrt 
««o'>it;.->fti).)  Death  is  in  that  case  a  necessity  ;  it 
is  XL  accordance  with  the  divine  order,  the  abso- 
hitenuturc  of  thini^s.  Comp.  Gen.  2  :  17  ;  James 
1  :  1").— But  if  by  the  Spirit.  The  Spirit  of 
God  given  by  grace  and  received  by  faith,  and 
dwelling  within,  the  power  of  a  new  and  divine 
life. — Ye  do  put  to  death  the  practices  of 
thf  body.  Comp.  Gal.  5  :  l'.)-21  ;  Col.  3  :  \  (!. 
— Ye  shall  live.  Observe  that  the  secret  of 
life  is  not  merely  putting  to  death  the  practices 
of  the  body,  i.  e.,  asceticism ;  but  putting  them 
to  death  b>/  (he  Spirit,  I.  c,  by  the  power  of  (jod 
received  into  the  soul.  Comp.  Matt.  12  :  4;^-45  ; 
Rom.  12  :  2. — For  as  many  as  are  led  by  the 
Spirit  of  God.  A  repetition  in  different  form 
of  ver.  1.  He  is  a  child  of  (Jod  who  follows  God's 
lead  ;  who  is  an  imitator  of  God  (Ephes.  s  :  i) ; 
whose  mind  is  set  on  spiritual  things  (ver.  e) ;  who 
seeks  first  the  kingdom  of  God  and  his  righteous- 
ness (Matt.  5 :  ss).  He  has  not  overtaken  God ; 
but  he  follows  hard  after  him. — They  are  the 
sous  of  God.  Their  relation,  as  more  fully  ex- 
plained in  the  verses  following,  is  that  not  of 
servitude  but  of  sonship.  What  this  relation  of 
fionship  implies,  Paul  proceeds  to  open  before 
his  readers. 

15-17.  For  ye  have  not  received  the 
spirit  of  bondag:e  again  to  fear.  The  spirit 
of  being  bound  by  law  enforced  by  fear  of  ])enalty. 
Again  implies  a  return  to  the  old  Jewish  notion 
of  the  relation  between  God  and  man  as  one 
between  a  moral  governor  and  his  subject.  Comp. 
Luke  15  :  19;  2:2-24. — But  ye  have  received 
the  spirit  of  adoption.  Rather  of  sonship. 
Elsewhere  the  Christian  is  declared  to  be  born  of 
God  (John  3 :  .3, 8 ;  1  John  5 :  1,4,  is).  We  are  children 
of  God,  not  merely  because  he  adopts  us  as  his 
children,  but  also  because  the  new  life  within  us 
is  received  from  him. — In  which  we  cry. 
Shout  ;  the  language  implies  exultation. — Abba, 
Father.  Abba  is  nearly  equivalent  to  our  word 
papa,  which  is  derived  from  it ;  it  is  thu.s  an  ex- 
pre8>ion  of  intimacy  and  endearment.  Luther 
well  renders  it  "dear  Father."  Comp.  Mark 
14  :  36.  Paul  puts  into  our  months  the  same 
address  employed  by  Christ  in  the  hour  of  closest  i 
fellowship  with  the  Father  in  the  anguish  of 
(Jethsi-mane. — The  Spirit.  Spirit  of  God. — 
Bears  witness  with  our  spirit  that  we  are  i 


children  of  God.  The  original  {Tixv,<)  implies 
not  merely  relationship,  but  origin  ;  not  merely 
adopted,  but  begotten  of  God.  The  evidence  of 
this  is  afforded  by  a  witness  of  the  Spirit  of  God 
w  ith  our  spirit ;  as  lilial  relations  between  a  child 
and  his  mother  are  attested  by  the  sympathy 
of  soul  with  soul.  In  both  cases  it  is  a  spiritual, 
not  a  merely  genealogical  or  sci(Mitilic  attestntion. 
— But  if  children,  then  heirs; — yea!  (fiii) 
heirs  of  God.  Not  inheritors  of  something 
from  God,  but  inheritors  of  God  himself  (2  Pet.  1 : 4 ; 
Heb.  12 :  10). — And  joint-heirs  with  Christ. 
So  that  he  is  the  lirst  born  among  many  brethren 
(^ver.  29),  and  we  become  one  with  the  Father  even 
as  Christ  is  one  with  the  Father  (John  n  :  21). 
There  is  scarcely  a  word  used  in  the  N.  T.  de- 
scription of  the  Christ  that  is  not  in  a  modified 
form  used  in  describing  his  disciples.  He  is  the 
only  begotten  Son  of  God,  and  we  are  sons  of 
God  ;  he  is  the  Light  of  the  world,  and  we  are 
lights  in  the  world  ;  he  is  the  King  of  kings  and 
the  Great  High  Priest,  and  we  are  kings  and 
priests  unto  God  ;  he  is  the  Lamb  of  God,  and  we 
are  bid  to  be  a  sacrifice  unto  God  ;  he  is  the  bright- 
ness of  God's  glory  and  the  express  image  of  his 
person,  and  we  are  to  be  glorified  together  with 
him,  and  to  be  conformed  to  his  image  ;  in  him 
dwelleth  all  the  fullness  of  the  godhead  bodily, 
and  we  are  bid  to  pray  that  we  being  rooted  and 
grounded  in  Christ  may  be  filled  with  all  the 
fullness  of  God.  These  and  other  passages  inti- 
mat(i  the  meaning  of  the  declaration  that  we  are 
joint -heirs  with  Christ. — If  so  be  that  we  suffer 
with  him.  Not  merely  suffer,  but  suffer  with 
him.  Share  his  passion,  know  by  experience  the 
burden  of  the  world's  sin.  We  are  heirs  with  him 
both  of  his  ser\'ice  and  of  his  sacrifice. — That  we 
may  be  also  glorirted  together.  John  17  :  22 ; 
2  Cor.  3  :  IS.  If  we  share  liis  travail,  we  also 
shall  see  of  (fu;  travail  of  our  souls  and  be  satis- 
fied (Isaiah  5.! :  ii) ;  but  uot  otherwise  ( 2  Tim.  2 :  11-13). 
18,  19.  The  second  result  of  redemption, 
victory  over  and  glory  in  tribulation  (i«-28). — I 
reckon.  The  language  iini)lies  a  computation, 
comparing  the  balance  between  suffering  and  the 
glory  of  character  they  produce. — Are  not 
worthy  to  be  compared  with  the  glory. 
Comp.  2  Cor.  5  :  17  ;  ch.  5  :  3-.5  ;  Heb.  12  :  11.— 
Which  shall  be  revealed  in  us.  Itisaglory 
not  so  much  revealed  to  as  descending  upon  us. 


168 


ROMA^'8. 


[Ch.  VIII. 


19  For  the  earnest  expectation  of  the  creature  waileth 
for  the  manifestation  ot  the  sons  of  God. 

20  For  the  creature  was  made  subject  to  vanity,  not 
willingly,  but  by  reason  of  him  who  hath  subjected 
the  same  in  hope  ; 

21  Because  '*  thecreature  itself  also  shall  be  delivered 
from  the  bondage  of  corruption  into  the  glorious  liberty 
of  the  children  of  God. 


22  For  we  know  that  the  whole  creation  groaneth 
and  travaileth  in  pain  together  until  now. 

23  And  not  only  tkey^  but  ourselves  also,  which  have 
the  tirstfruits^  of  the  Spirit,  even  we  ourselves  groan  ^ 
within  ourselves,  waiting  for  the  adoption,  to  zuii,  the 
redemption^  of  our  body. 

24  For  we  are  saved  by  hope  :  but  hope  that  is  seen, 
is  not  hope :  for  what  a  man  seeth,  why  doth  he  »et 
hope  "  for  ? 


w  2  Pet.  3  :  13 ....  X  Ephes.  1  :  14 ....  y  2  Cor.  5  :  2,  4 . 


Luke  21  :  28 a  2  Cor. 


wrought  ill.  US,  making  us  its  subjects  and  recip- 
ients. It  is  that  glory  of  which  we  perpetually 
come  short  in  this  life  (ch.  3 :  i?.)\  into  which  we  pass 
by  successive  stages  from  glory  to  glory  ( 2  cor.  s-is); 
the  glory  which  shone  in  the  face  of  Jesus 
Christ  (2  Cor.  4:6);  that  is  begotten  in  his  children 
by  him  who  is  therefore  called  the  Father  of 
gloiy  (Eph.  1  :  n) ;  the  glory  of  love  and  sacrifice, 
and  therefore  a  glory  of  mystery  not  compre- 
hended by  the  world  (Coi.  i  :  27) ;  the  glory  of  our 
Lord  Jesus  Christ  (2  xhess.  2 :  u),  into  which  by 
his  redemption  he  brings  many  sons  (iieb.  2  :  10). — 
For  the  earnest  expectation  of  the  cre- 
ation. The  whole  creation  is  figured  as  looking 
earnestly  for  something.  The  figure  is  interpreted 
by  Ps.  130  :  6.— Waiteth  for  the  revelation 
of  the  sons  of  God.  The  uncovering,  as  though 
beneath  a  veil  the  sonship  was  concealed,  to  be 
revealed,  or  as  though  in  the  marble  the  statue 
dwelt  to  be  uniraprisoned  by  the  sculptor's  art. 
The  unrest  of  humanity,  its  eager  pressing  for- 
■\vard  for  something,  it  knows  not  what,  is  inter- 
preted as  the  yearning  of  the  undeveloped 
spirit  in  man  for  the  full  disciplesliip  of  his 
divine  possibilities.  This  is  the  language  of  the 
Prodigal  in  the  far  country,  which  leads  him 
back  to  hi-  Father  (Luke  15  :  n,  is). 

20,  21.  For  the  creation  was  made  sub- 
ject to  decay.  Literally,  frailty,  transitiveness  ; 
out  of  ivhich  grow  the  chief  tribulations  of  life, 
whether  individual  or  social. — Not  of  its  own 
will.  This  is  due  to  no  voluntary  act  of  the 
creation. — Bnt  by  reason  of  him  who  hath 
subjected  the  same.  The  frailty  and  transi- 
tiveness of  life  is  due  to  a  divine  design.  It  is 
the  will  of  God.  Why  ?— In  the  hope  that  the 
creation  itself  also  shall  be  delivered  from 
the  bondage  of  corruption.  Not  from  de- 
pravity, but  from  the  process  of  degeneracy  and 
decay.  God  ordains  suffering  in  the  hope  that 
it  will  vanquish  death.  He  drives  Adam  and 
Eve  out  of  the  garden  into  the  wilderness  be- 
cause the  discipline  of  the  wilderness  is  necessary 
to  the  redemption  of  a  divine  manhood. — Into 
the  freedom  of  the  glory  of  the  children 
of  God.  Not  the  glorious  liberty.  '•  The  free- 
dom is  described  as  consisting  in,  belonging  to. 
being  one  component  part  of  the  glorified  state 
of  the  children  of  God." — {Alford.)    In  popular 


conception,  glory  is  the  product  of  liberty ;  in 
Paul's  conception,  liberty  is  the  product  of  glory. 
We  enter  into  freedom  as  we  enter  into  that  flory 
of  character  which  belongs  to  the  children  of 
God. 

22-25.  For  we  know  that  the  whole 
creation  groaneth  and  travaileth  in  pain 
together  until  now.  From  the  beginning  up 
to  the  present  time,  the  experience  of  pain  i.s  an 
tmiversal  experience.  The  very  figure  (travaileth) 
implies  that  the  pain  itself  is  a  prophecy  of  a  nsw 
created  world  to  be  born  out  of  the  pain  (coop. 
John  16 :  21). — And  uot  onlv  (this)  but  also  we 
ourselves  (though)  we  possess  the  first  fruits 
of  the  Spirit.  As  the  fir.-t  fruits  were  prophetic 
of  the  harvest  to  come,  so  the  earthly  experiences 
of  the  spiritual  life  are  prophetic  of  the  fuller 
glory  which  shall  be  revealed  in  the  consumma- 
tion of  the  divine  life. — Even  we  ourselves 
groan  together  within  ourselves.  The 
pangs  of  the  outer  creation  are  repeated  in  the 
spiritual  unrest  and  travail  of  the  inward  life. — 
Waiting  for  the  sonship.  That  is,  for  the 
perfection  and  consummation  of  it.  We  are  the 
children  (begotten)  of  God  (ver.  le)  ;  and  if  led  by 
and  following  the  Spirit  of  God,  have  already 
received  the  spirit  of  sonship  (verses  14,  15) ;  and 
yet  we  wait  for  the  sonship,  i.  e.,  for  its  consumma- 
tion (comp.  1  John  3  :  1-3).  Christian  experience  oscil- 
lates between  these  two  experiences;  sometimes 
the  sense  of  rest  in  sonship,  sometimes  the  eager 
waiting  for  its  consummation,  predominating. — 
The  redemption  of  our  body.  With  the 
mind  I  myself  (the  real  I)  serve  the  law  of  God ; 
but  with  the  flesh  the  law  of  sin  (ch.  ? :  25).  Yet 
while  still  in  this  condition  of  imperfect  service, 
1  groan  within  myself,  waiting  for  the  end  of  re- 
demption, when  the  body  will  be  redeemed  from 
the  law  of  sin,  and  be  itself  offered  a  living  sac- 
rifice, holy  and  acceptable  to  God  (ch.  12 :  1). — 
For  by  hope  are  we  saved.  "Hope  is  in  fact 
faith  in  its  prospective  attitude." — {Tlioluck.) — 
But  hope  that  is  seen  is  not  hope.  If  we 
already  had  full  experience  of  sonship,  there 
would  be  no  more  room  for  hope,  so  none  for 
progress  in  the  divine  life. — But  if  we  hope 
for  that  we  see  not,  then  do  we  with  pa- 
tience wait  for  it.  Patience  {vnauirij)  is 
literally   remaining  under.      If  we  realize  that 


(11.    Vlll.) 


i;o.MA.N\S. 


fUl 


■■>5    »U 
witli  patience  wait  lor  //. 

26  Likewise  tlic  Spirit  also  helpeth  our  infirmities: 
for  we  know  ni>l  what  we  shouUI  pray  for  as  we  ought : 
but  ""the  Spirit  itself  inaketh  intercession  for  us  with 
groanings  which  cannot  be  uttered. 

27  And  hc^  that  searcheth  the  hearts  knoweth  what 


IS  the  niin<l  of  the  Spirit,  because  he  inaketh  interces- 
sion for  the  saints  acconlinp: ''  to  //u-  ivill  0/  God. 

28  And  we  know  •■  that  all  things  work  together  for 
godd  to  tlieni  that  love  God,  to  them  who  are  the  called 
accordinji  to  liis  purpose. 

29  For  whom  he  did  foreknow, '  he  also  did  predes- 
tinate to  be  conformed  to  tile  image  of  his  Son,  that  he 
might  be  the  tirstborn  among  many  brethren. 


b  Zirh.  \i  :  10 . 


Jer.  17  :  10:    Ri' 


.  a  1  John  5:14. 


.  e  Ps.  46  :  1,  i;    Heb.  12  :  ft-li'.  .  .  .f  1  Pet.  1 


tribulation  is  itself  the  means  of  working  out 
in  us  an  exceeding-  great  and  eternal  weight  of 
glory,  we  shall  not  seek  to  escape  from  it ;  we 
shall  willingly  remain  under  it  and  wait  for  it  to 
work  out  in  us  the  peaceable  frnits  of  righteous- 
ness. 

26-28.  Likewise  also  the  Spirit.  The 
Spirit  of  God  dwelling  within  us. — Ilelpeth 
(literally,  lays  hold  along  with) ;  he  who  carries 
our  sins  also  bears  our  griefs  (isa.  5:;  :  4) ;  but  this 
he  does  not  bj-  taking  them  off  from  us,  but  by 
laying  hold  of  Miem  with  us  and  helping  us  to 
bear  them. — Our  infirinity.  lie  makes  our 
we:ikness  strength  (•.'  cor.  vi  -.  10). — For  we  know 
not  what  we  should  pray  for  as  we  ought. 
That  is,  neither  the  things  to  be  desired  nor  the 
spirit  with  which  to  make  known  our  requests, 
(iur  thought  of  the  possibilities  of  human  expe- 
rience and  the  greatness  of  God's  grace  are  too 
small.  Does,  then,  God  refuse  to  hear  our  praj'ers? 
Not  at  all.  lie  teaches  us  how  to  pray.  He  turns 
our  needs  into  desires,  our  desires  into  prayers, 
our  prayers  into  gifts. — But  the  Spirit  inter- 
cedes for  us.  As  the  father  interprets  the 
wants  of  the  child,  which  the  child  does  not  him- 
self understand,  and  so  intercedes  with  himself 
for  his  own,  so  God  is  represented  as  interpreting 
to  himself  our  needs,  and  thus  interceding  with 

himself   for   us    (comp.  Ueb.  4  :  i:i;    jMatt.    6  :  s).       ThcrC 

is  no  hint  here  of  the  intercession  by  one  per.son 
of  the  Trinity  with  another  person  of  the  Trinity, 
as  though  the  latter  was  hard  to  be  entreated. — 
\\'ith  unutterable  groanings.  Those  aspi- 
rations which  in  our  highest  spiritual  expe- 
rience defy  all  attempts  to  formulate  in  lan- 
guage, Paul  treats  as  being  begotten  of  the 
inspiration  of  God  (comp.  Epiv  3  :  20;  6 :  is). — But 
he  that  searcheth  the  hearts.  Not  alone 
for  the  evil  which  we  conceal  from  ourselves  and 
from  others  (p«.  139  :  23),  but  also  for  the  good 
which  defies  all  articulate  expression. — Know- 
eth what  is  the  mind  of  the  Spirit.  Those 
a~i)i  rat  ions  which  give  rise  to  urmttered  groan-  j 
inirs,  and  which  we  can  not  understand,  he  who  I 
has  awakened  them  in  us,  comprehends.— That  j 
lie  intercedes  for  the  saints  accordin;;  to  ' 
the  will  of  (iod.  So  th:it  the  desires  which 
lie  has  awakened  in  us,  and  wliich  we  ourselves 
can  neither  comprehend  nor  express,  are  accord- 
ing to  his  will. — And  we  know.     How  ?    By 


the  intuition  of  love.  As  the  child  is  sure  that 
all  things  in  the  household  are  wrought  together 
by  the  parents  for  the  good  of  the  children, 
though  much  in  their  method  he  may  be  unable 
to  understand.  For  Paul's  use  of  know  as  an 
expression  of  experience,  see  Introduction,  p.  87. 
This  conviction  of  love  rests  upon  God's  gift  of 
his  own  Son  (ver.  :«).— That  all  things  work 
together  for  good  to  them  that  love  Ciod. 
Only  hope  and  faith  in  and  love  for  God  can  learn 
sorrow's .  lesson.  Comp.  eh.  .5  :  3,  etc.,  where 
glorying  in  tribulation  is  attributed  only  to  those 
who  have  been  justilii'd  by  faith  ;  'i  Cor.  4  :  17, 
18,  where  the  working  out  of  the  eternal  weight 
of  glory  is  only  for  those  who  walk  by  faith,  not 
by  sight;  and,  Ileb.  17:11,  where  trilmlation 
worketh  out  the  peaceable  fruits  of  righteousness 
only  to  those  who  are  exercised  thereby.  Sorrow 
hardens  as  well  as  softens,  deadens  as  well  as 
quickens,  separates  from  as  well  as  brings  to  God. 
— To  them  that  are  called.  The  called  are 
those  who  are  invited  as  to  a  feast,  and  hence 
those  who  have  accepted  the  invitation.  For  the 
Scrijiture  illustration  of  the  called  and  the  not 
called,  see  Luke  14  :  10-^4,  where  those  that  were 
bidden  and  made  excuse  (ver.  24)  are  shut  out  from 
the  future  invitation  ;  and.  Matt.  22  :  11-14,  where 
the  man  who  had  accepted  the  invitation,  but 
had  not  prepared  himself  projierly  to  honor  the 
feast,  is  cast  out. — According  to  his  purpose. 
Wliich  purpose  Paul  proceeds  to  set  forth  in  the 
following  verses  ;  it  is  that  thej'  may  be  con- 
formed to  the  imagL'  of  his  Son.  All  things  then 
work  together  for  irood  to  those  who  love  (iod, 
who  accept  his  invitation  to  glory  and  honor  and 
immortality,  and  who  recognize  his  purpose  to 
work  out  in  tliem,  through  suffering,  a  perfect 
manhood  after  tlie  pattern  afforded  by  the  life 
and  character  of  Christ  Jesus. 

21),  30.  For  whom  he  did  foreknt>w  he 
also  did  predestinate  to  be  conformed  to 
the  image  of  his  Son.  The  emphasis  in  this 
sentence  is  on  the  last  clause  ;  modern  disputants 
in  theology  have  put  it  on  the  first  clause,  and  so 
misread  the  text.  The  Jews  universally  believed 
in  foreordination  ;  it  was  not  Paul's  purpose  to 
teach  them  that ;  but  they  did  not  realize  that 
the  end  of  foreordination  was  a  godly  character. 
Their  interpretation  and  the  spiritual  interpreta- 
tion of  foreordination  are  put  in  sharp  contrast  by 


170 


EOMANS. 


[Ch.  VIII. 


30  Moreover,  whom  he  did  predestinate,  them  he 
also  called  :^  and  whom  he  called,  them  he  also  justi- 
fied :  h  and  whom  he  justified,  them  he  also  glorified.' 

31  What  shall  we  then  say  to  these  things  ?  If  J  God 
ie  for  us.  who  can  be  against  us  ? 

32  He"  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  ? 

33  Who'  shall  lay  any  thing  to  the  charge  of  God's 
elect  ?    If^  is  God  that  justifieth. 

34  Who  is  he  that  condemneth  ?    It  is  Christ  that 


died,  yea  rather,  that  is  risen  again,  who  is  even  at 
the  right  hand  of  God,  who  also  maketh  intercession 
for  us. 

35  Who  shall  separate  us  from  the  love  of  Christ? 
shall  tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword  ? 

36  As  it  is  written,"  For  thy  sake  we  are  killed  all 
the  day  long  ;  we  are  accounted  as  sheep  for  the 
slaughter. 

37  Nay,  in  °  all  these  things  we  are  more  than  con- 
querors, through  him  p  that  loved  us. 


g  Heb.  9:  15.... h  1  Cor.  6  :  ll....i  John  17  :22....j  Ps.  118  : 6....k  ch.  5  :  6-10 lis.  50:  8, 

15  ;  30,31 o  1  Cor.  15  :  57. . .  .p  Jude  24. 


1  Rev.  12  :10,  11 n  Ps.  44  :  22  ;  1  Cor. 


John  the  Baptist  (Matt.  3  : 9).  What  Paul  teaches 
here  is  that  the  end  of  God's  purpose  in  redemp- 
tion is  the  transformation  of  the  character  of  the 
redeemed,  so  that  they  shall  be  conformed  to  the 
image  of  Christ  his  Son.  Whether  God's  fore- 
ordination  is  dependent  on  foreknowledge,  or 
God's  foreknowledge  is  dependent  on  his  foreor- 
dination,  is  not  in  the  Apostle's  thought.  The 
end  of  both  foreknowledge  and  foreordinatioii  is 
Christian  character. — That  he  might  be  the 
first  bor n ,  etc.  See  note  on  ver.  17. — W  horn  he 
did  foreordain  them  he  also  called.  His 
call  was  for  the  purpose  involved  in  liis  foreknow- 
ledge and  foreordination  ;  it  was  that  they  might 
be  children  of  God. — And  Avhom  he  called, 
them  he  also  rightened.  Having  purposed 
to  conform  them  to  the  image  of  his  Son,  and 
having  called  them  for  that  purpose,  he  began 
himself  to  work  out  that  transformation  of  char- 
acter by  begetting  in  them  a  new  and  divine  life. 
— And  whom  he  rightened  them  he  also 
glorified.  The  whole  work  is  with  a  prophetic 
eye  seen  to  be  accomplished  while  it  is  yet  in  the 
state  of  being  accomplished.  Paul  leaps  over 
the  intervening  space  of  time  and  sees  the  end  of 
the  purpose,  the  call,  and  the  Tightening,  in  the 
final  glorific;ition.  To  read  this  as  Paul's  limita- 
tion of  God's  mercy  to  a  special  elect  class  ap- 
pears to  me  to  wholly  misapprehend  the  entire 
spirit  and  aim  of  the  Apostle,  which  is  to  show 
the  end  of  redemption  in  a  Christian  character, 
and  the  assertion  of  its  accomplishment  in 
that  the  whole  process  originates  in  and  is  carried 
on  by  omnipotent  love. 

31-35.  What  shall  we  then  say  to  these 
things?  "What  answer  can  the  hesitating  or 
discouraged  find  to  this  array  of  the  merciful 
acts  of  God's  love  in  behalf  of  the  believer  ?  " — 
{Alfurd.)~\i  God  be  for  us,  Avho  can  be 
against  us  ?  From  the  experience  of  almost 
despair  to  which  the  seventh  chapter  of  Romans 
conducted,  Paul  emerges  into  the  light  of  hope 
through  this  strong  faith  in  r^n  Almighty  God. 
Comp.  Ps.  37  : 1 ;  118  :  6 ;  Heb.  18  :  6.— He  that 
spared  not  his  own  Son.  Observe  how  here 
as  elsewhere  the  offering  of  Christ  is  ty  not  to 
the  Father,  and  as  a  revelation  of  his  love,  not  as 
mx  appeasement  of  his  wrath  (john  3 :  16 ;  i  John  4 : 9). 


— But  freely  delivered  him  up  for  us  all. 

Observe — all.  Could  the  Apostle  liave  said  this, 
if  he  had  been  meaning  to  teach  that  the  benefits 
of  redemption  were  confined  to  an  elect,  fore- 
ordained, chosen  few? — How  shall  he  not 
with  him  also  freely  give  us  all  things? 
The  greater  includes  the  less.  The  assertion 
of  God's  love  is  affirmed  by  the  gift  of  his 
Son  ;  the  love  that  thus  attests  itself  can  be 
trusted  in  the  mystery  of  pain  and  sorrow. — 
Who  shall  bring  any  thing  against  God's 
elect  ?  There  is  no  condemnation  to  them  that 
are  in  Christ  Jesus.  How  can  there  be  ?  Who 
can  condemn  ?  What  follows  it  seems  to  me 
better  to  take  as  a  series  of  questions  rather  than 
as  questions  and  statements,  as  in  both  the  Old 
and  New  Version.  Either  construction  is  gram- 
matically legitimate  ;  the  one  I  have  adopted 
seems  to  me  most  forcible.  Who  shall  lay  any 
charge  against  God's  elect  ?  Shall  God  ?  He 
who  righteneth  them  ?  Who  is  he  that  con- 
demneth ?  Is  it  Christ  ?  He  that  died  and  is 
interceding  for  them  ?  What  then  shall  separate 
us  from  the  love  of  God  ?  Shall  tribulation,  etc.  ? 
Each  question  is  thus  left  without  an  answer ;  it 
answers  itself.  E.xcept  that  to  the  la.'it  Paul's 
answer  is  given  in  verses  37-39.  —  From  the 
love  of  Christ.  Christ's  love  to  us  is  the  ground 
of  Paul's  confidence  in  the  future.  He  has  not 
yet  gotten  such  firm  hold  on  Christ  as  to  be  free 
of  all  fear,  but  pursues  that  he  may  apprehend 
that  for  which  he  was  apprehended  of  Christ 
Jesus.     Phil.  3  :  12,  13. 

36-39.  As  it  is  w^ritten.  The  quotation  is 
from  Ps.  44  :  2'2. — More  than  conquerors. 
3fore ;  because  tribulation  is  not  merely  con- 
quered and  put  under  foot ;  but  converted  and 
made  a  means' of  blessing  and  a  cause  of  glory, 
ch.  5  :  3  ;  2  Cor.  13  :  9 ;  James  1:2;  Matt.  5 :  12 ; 
1  Pet.  4  :  13.— Through  him  that  loved  us. 
It  is  his  love  in  tribulation  which  transforms  it 
from  an  enemy  into  a  friend. — I  am  persuaded. 
The  conclusion  of  the  whole  matter;  but  the 
conclusion  of  spiritual  experience,  not  of  logical 
deduction;  the  history  of  experience,  not  the 
result  of  philosophy. — That  neither  death, 
which  is  the  last  great  enemy  ; — nor  life,  with 
all  its  trials  and  temptations  ;— nor  angels,  nor 


Cu.    \II1.J 


KUMARS  .S. 


171 


38  For  I  am  persuaded  thaf  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  couie, 


39  Nor  lieight,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord. 


q  John  10  : 


principalities.  Paul  believes  in  the  conflict 
of  the  spiritual  world  with  this  world  (Ephea.  6 :  12) ; 
but  they  cau  uot  overconio  the  power  of  an  in- 
dwelling and  uTiardiui;  Christ. — Nor  things 
present,  nor  things  to  come.  No  vicissitude 
of  time  or  possibilities  of  eternity. — Nor  powers. 
Hosts,  enemies,  perhaps  a  reference  to  the  hosts 
of  evil. — Nor  heighth,  nor  depth«  "No 
dimensions  of  space  cau  separate  us." — (Meyer.) 
Coiap.    with  the   whole   passage   Ps.    139  :  7-1'.^. 


But  observe  how  in  this  passage  the  element  of 
fear  which  shadows  the  O.  T.  experience,  baa 
given  way  in  the  N.  T.  to  one  wholly  of  joyful 
trust. — Nor  any  other  created  thing.  Be- 
cause they  are  created ;  and  God,  whose  love  is 
Paul's  refuge,  is  the  creator  and  ruler  of  all. 
Comp.  Isa.  54  :  16,  17. — From  the  love  of  God 
in  Christ  Jesus  our  Lord.  The  love  of  God 
manifested  to  us  and  made  efficacious  for  our 
redemption  in  Christ  Jesus  his  Son  and  our  Lord. 


CHAPTER    IX. 

r  A  r  L  •  S     T II  E  0  D  I  ('  Y  . 


I  SAT  the  truth  in  (Christ,  I  lie  not,  my  conscience  bearing  witness  with  iii"  in  the  Holy 
Ghost,  that  I  have  great  sorrow  and  unceasing  pain  in  my  heart.  For  I  could  'wish  that  I  my 
self  were  anathema  from  Christ  for  my  brethren's  sake,  my  kinsmen  according  to  the  flesh 
who  are  Israelites  ;  whose  is  the  adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of 
the  law.  and  the  service  of  God.  and  the  promises  ;  whose  are  the  fathers,  and  of  whom  is 
Christ  as  concerning  the  flesh,  "who  is  over  all,  God  blessed  ^for  ever.  Amen.  But  it  is  not  as 
though  the  word  of  God  hath  come  to  nought.  For  they  are  not  all  Israel,  which  are  of  Israel  : 
neither,  because  they  are  Abraham's  seed,  aie  they  all  children  :  but.  In  Isaac  shall  thy  seed 
be  called.  That  is,  it  is  not  the  children  of  the  flesh  that  are  children  of  God  ;  but  the  children 
of  the  promise  are  reckoned  for  a  seed.  For  this  is  a  word  of  promise.  According  to  this 
season  will  I  come,  and  Sarah  shall  have  a  son.  And  not  only  so  ;  but  Rebecca,  also  having 
conceived  by  one,  even  by  our  father  Isaac — for  the  children  being  not  yet  bom,  neither  having 
done  anything  good  or  bad,  that  the  purpose  of  God  according  to  election  might  stand,  not  of 
works,  but  of  him  that  calleth,  it  was  said  unto  her.  The  elder  shall  serve  the  younger.  Even 
as  it  is  written,  Jacob  I  loved,  but  Esau  I  hated. 

What  shall  we  say  then  ?  Is  there  unrighteousness  with  God  ?  God  forbid.  For  he  saith 
to  Moses,  I  will  have  mercy  on  whom  I  have  mercy,  and  I  will  have  compassion  on  whom  I 
have  compassion.  So  then  it  is  not  of  him  that  willeth,  nor  of  him  that  runneth,  but  of  God 
that  hath  mercy.  For  the  scripture  saith  unto  Pharaoh,  For  this  very  purpose  did  I  raise  thee 
up,  that  I  might  shew  in  thee  my  power,  and  that  my  name  might  be  published  abroad  in  all  the 
earth.    So  then  he  hath  mercy  on  whom  he  will,  and  whom  he  w  ill  he  hardeneth. 

Thou  wilt  say  then  unto  me,  Why  doth  he  still  find  fault  ?  For  who  withstandeth  his  will  ? 
Nay  but,  O  man,  who  art  thou  that  repliest  against  God  ?  Shall  the  thing  formed  say  to  him 
that  formed  it.  Why  didst  thou  make  me  thus  ?  Or  hath  not  the  potter  a  right  over  the  clay, 
from  the  same  lump  to  make  one  part  a  vessel  unto  honour,  and  another  unto  dishonour  ?  What 
if  God,  willing  t  to  shew  his  wrath,  and  to  make  his  power  known,  endured  with  much  long- 
suffering  vessels  of  wrath  fitted  unto  destruction  :  'and  that  he  might  make  known  the  riches 
of  his  glory  upon  vessels  of  mercy,  which  he  afore  prepared  unto  glory,  even  us,  whom  he  also 
called,  not  from  the  Jews  only,  but  also  from  the  Gentiles  f    As  he  saith  also  in  Hosea, 

I  will  call  that  my  people,  which  was  not  my  people  ; 

And  her  beloved,  which  was  not  beloved. 

And  it  shall  be,  that  in  the  place  where  it  was  said  unto  them.  Ye  are  not  my  people. 

There  shall  they  be  called  sons  of  the  living  God. 
And  Isaiah  crieth  concerning  Israel,  If  the  number  of  the  children  of  Israel  be  as  the  sand  of 
the  sea,  it  is  the  remnant  that  shall  be  saved  :  for  the  Lord  will  execute  his  word  upon  the 
earth,  finishing  it  and  cutting  it  short.    And,  as  Isaiah  hath  said  before, 

Except  the  Lord  of  Sabaoth  had  left  us  a  seed. 

We  had  become  as  Sodom,  and  had  been  made  like  unto  Gomorrah. 
What  shall  we  say  then  ?  That  the  Gentiles,  which  followed  not  after  righteousness,  at- 
tained to  righteousness,  even  the  righteousness  which  is  of  faith  :  but  Israel,  following  after  a 
law  of  righteousness,  did  not  arrive  at  that  law.  Wherefore  ?  ^Because  they  sought  it  not  by 
faith,  but  as  it  were  by  works.  They  stiunbled  at  the  stone  of  stumbUng  ;  even  as  it  is 
written. 

Behold,  I  lay  in  Zion  a  stone  of  stumbling  and  a  rock  of  offence  : 

And  he  that  believeth  on  "him  shall  not  be  put  to  shame. 


1  Or,  pray. 


2  Some  modern  in- 
terpreters place  & 
full  stop  after 
fiesh,  and  trans- 
late, He  who  is 
God  over  alt  be 
(is)  blessed  for 
ever :  or,  He  who 
is  over  all  is  God, 
blessed  for  ever. 
Others  punctuate, 
flesh,  who  is  over  . 
all.  God  be  (.is) 
blessed  for  ever.* 

*Por  marg.  2  read, 
Or,  flesh :  he  who 
is  over  all,  God  be 
blessed  for  ever. — 
Am,  Com. 

3  Gr,  unto  the  ages. 


t  Willing  add  marg. 
Or,  although  will- 
ing.— Am.  Com. 

4  Some  ancient 
authorities  omit 
and. 


5  Or,  Because,  do- 
ing it  not  by  faith, 
but  as  it  were  by 
works,  they  stum- 
bled. 


The  ninth  chapter  of  Romans  is  confessedly  the  most  difficult  in  Paul's  writings.  The 
difficulty  does  not  end  with  the  ninth  chapter  of  Romans  ;  the  ninth,  tenth,  and  eleventh 
are  closely  connected  and  constitute  one  phase  of  the  Epistle.  They  need  to  be  read 
together.  Without  attempting  to  make  these  chapters  simple,  I  wish  here  to  call  the  atten- 
tion of  the  student  to  certain  general  considerations  which  may  help  him  in  his  study. 


(11.    I.\.|  ROMANES.  173 

S[H'fial  (lirticiilties  <;ro\ving  out  of  cithor  iiivululioii  of  language  or  enigmatical  allusions  are 
consitlered  in  the  notes. 

I.  When  the  language  of  an  author  is  enigmatical,  we  niiist  always  be  governed  hy  the 
ctinelusion  which  he  finally  reaches.  However  labyrintliiue  the  path,  however  it  may  seem 
to  turn  and  twine  and  go  back  upun  itself,  it  is  perfectly  clear  that  no  interpretation  of  his 
meaning  can  bo  correct  which  denies  the  final  result  as  he  himself  formulates  it  at  the  end 
of  his  reasoning.  No  interpreter  of  Daniel  Webster  could  be  in<luced  to  believe  from  any 
language  in  the  construction  of  his  reply  to  Hayne  that  he  ailvocated  the  right  of  States  to 
secede  ;  no  student  of  Bossuet  could,  for  a  moment,  feel  himself  warranted  in  supposing 
that  this  eminent  Roman  Catholic  theologian  meant  to  teach  independence  of  Papal 
authority,  because  some  utterances  in  an  involved  and  somewhat  enigmatical  argument 
seemed  to  point  in  that  direction.  Now  Paul  has  told  us  in  peifectly  explicit  and  unam- 
biguous terms  what  is  the  conclusion  to  which  he  is  endeavoring  to  conduct  the  readers  of 
this  Epistle.  He  states  the  conclusion  of  his  argument  in  tlie  clo.se  of  the  eleventh  chapter: 
"  God  hath,"  he  sjiys,  "  shut  up  all  unto  disobedience  that  he  might  have  mercy  upon  all."  In 
this  he  reiterates  the  cimclusion  which  l)y  a  different  process  of  reasoning  he  had  reached  in 
the  fifth  chapter  :  "  As  through  one  tre.spass  the  judgment  came  unto  all  men  to  condem- 
nation, even  so  through  one  act  of  righteousness  </ie /?•«<;  gift  came  M?t<o  aWrwew,  to  justification 
of  life."  Whatever  interpretation,  then,  we  may  give  to  Paul's  argument  in  this  ninth 
chapter,  we  can  not  interpret  him  as  teaching  in  it  that  God's  grace  is  limited  to  an  elect 
number,  chosen  out  of  the  human  race  to  be  the  recipients  of  it  ;  for  so  to  interpret  him  is 
to  make  him  teach  in  tlie  course  of  his  argument  something  exactly  contrary  to  that  to 
which  his  argument  finally  conducts  him.  The  object  of  the  ninth  chapter  of  Romans  is 
to  prove  the  universality  of  divine  grace,  that  God's  free  gift  is  unto  all  men,  that  God  has 
mercy  upon  all. 

II.  While  in  studying  this  chapter  we  must  be  governed  by  the  conclusion  which  at 
the  end  the  Apostle  reaches,  we  must  also  be  guided  in  our  interpretation  by  the  condition 
of  mind  of  the  audience  which  he  is  addressing.  The  difficulty  of  the  chapter  has  been 
greatly  enhanced  by  reading  it  in  the  light  of  modern  discussions  between  conflicting  schools, 
concerning  free  will  ami  divine  sovereignty.  It  has  been  taken  for  granted  that  it  contains 
Paul's  teaching  respecting  foreordination,  decrees,  election,  and  reprobation,  and  it  has  Ijeen 
searched  to  ascertain  what  his  teachings  on  tho.se  subjects  are,^  N<nv,  when  Paul  wrote  this 
Epistle  no  such  questions  were  agitating  the  primitive  Church.  The  great  ecclesiastical  and 
thcologiciil  question  of  the  first  century  was  the  relation  of  Jutlaism  to  Christianity.  Was 
Chri.stianity  simply  a  form  of  Judai.sm  ?  a  later  development]  i^o  that  the  believer  mu.st 
become  a  Jew  in  order  to  become  a  Christian,  as  he  must  become  a  theist  in  order  to  becouje 
a  Christian  ?  This  was  undoul.)te<lly  the  view  entertained  by  the  twelve  Apostles  during 
the  life  of  Christ  ;  ami  it  was  a  prevalent  view  in  the  Church  after  Christ's  resurrection. 
Paul  held  a  very  different  opinion.  He  maintained  indeed  that  Christianity  was  a  devel- 
opment from  Judaism  ;  but  that  it  superseded  the  system  out  of  which  in  the  fullness  of 
time  it  Iwul  grown.  In  the  ninth,  tenth,  and  eleventh  chapters  of  Romans  he  is  discussing, 
not  election  and  decrees,  but  the  question  whether  Christianity  is  for  pagans  as  well  as  for 
Jews,  whether  the  decrees  of  God  .shut  the  pagan  out  of  the  kingdom  of  heaven,  except  as 
they  become  Jewish  proselytes.  The  whole  object  of  his  argument  is  the  development  in 
the  Christian  of  a  catholic  .spirit ;  that  is  evident  from  its  conclu.sion.  The  whole  occasion 
for  it  is  that  intense  narrowness  which  was  characteristic  of  the  Jewish  people,  and  which 
pervaded  all  their  religious  thought  as  wtdl  as  all  their  national  life.  The  Jew  had  no 
question  as  to  God's  sovereignty.     If  I  may  be  pardoneil  the  anachronism,  the  Jew  wa.s  a 


174  ROMANS.  [Ch.  IX. 

hyper-Calvinist  ;  he  differed  from  the  Calvinist  in  this,  that  the  Calvinist  holds  that  the 
elect  are  known  to  God  only,  while  the  Jew  held  that  all  Jews  were  elect,  and,  substantially, 
all  non-Jews  were  reprobate.  The  ninth  chapter  of  Romans,  addressed  to  men  who  were 
thus  rooted  and  fjrounded  in  the  doctrine  of  absolute  divine  sovereignty,  attempts  not  to 
weaken  their  faith  in  tlie  kingship  of  God,  but  to  broaden  their  conception  of  God's  love  ; 
to  show  that  he  has  a  sovereign  right  to  include  pagans  as  well  as  Jews  in  his  election,  and 
Jews  as  well  as  pagans  in  his  reprobation.  It  is  parallel  to,  and  its  teaching  is  identical 
with,  that  of  Christ's  sermon  at  Nazareth,  reported  in  Luke  4  :  17-27.  The  course  of  argu- 
ment is  substantially  the  same.  Christ  appeals  to  the  cases  of  the  widow  of  Sarepta  and 
Naaman  the  Syrian,  both  of  whom  were  pagans,  to  prove  from  O.  T.  history  that  God 
included  pagans  as  w^ell  as  Jews  in  his  provisions  of  mercy.  Paul  adopts  the  same  method. 
You  think,  he  says  in  effect,  that  God  in  his  sovereignty  has  chosen  Israel  as  his  elect  people 
and  cast  all  non-Israelites  out  of  his  covenanted  mercies.  Your  own  history  should  give 
you  a  broader  and  more  catholic  conception  of  God's  sovereignty.  He  chose,  not  all  the 
children  of  Abraham,  but  the  children  of  one  wife  ;  not  the  first-born  of  Isaac,  but  passed 
him  by  and  took  the  second-born.  The  very  divine  sovereignty  which  you  rest  upon  as 
establishing  your  right  to  the  kingdom  of  God  and  the  pagan's  exclusion  from  it,  establishes 
the  reverse  doctrine.  It  proves  that  God  may  choose  the  pagan  and  cast  Israel  out  if  he 
will.'  Do  you  object  to  that  ?  Why,  your  prophets  tell  you  that  yoii  are  but  clay  in  his 
hands.  How  then  can  you,  who  make  this  doctrine  the  ground  of  your  haughty  exclusion 
of  the  pagan,  reject  it  w-hen  it  is  made  to  appear  that  for  aught  you  know  you  may  be  the 
outcast,  and  the  pagan  the  heir  of  promise  ?  The  figure  of  the  clay  in  the  hands  of  the 
potter  is  not  of  Paul's  origination.  It  is  a  Hebrew  figure,''  borrowed  from  the  ancient 
Hebrew  prophets,  and  turned  against  the  narrowness  of  the  Jew.s,  w'ho  would  limit  God's 
mercy  by  their  own  race  prejudices. 

III.  In  estimating  the  meaning  of  this  chapter,  we  are  further  to  bear  in  mind,  what 
has  too  often  been  ignored  in  the  study  of  Paul's  writings,  that  moral  truths  are  not  like 
mathematical  truths, — absolute  and  invariable,  irrespective  of  their  application.  Truth  and 
life  are  synonymous.  Moral  truth  depends  upon  the  spirit  in  which  it  is  held,  the  use  which, 
is  made  of  it,  and  the  direction  which  is  given  to  it.  It  is  truth  not  of  pure  intellect  but 
of  spiritual  apprehension,  and  therefore  depends  upon  the  spirit  in  which  it  is  apprehended. 
A  truth  of  conscience  may  be  held  in  the  spirit  of  personal  vindictiveness,  or  used  for  the 
ends  of  personal  revenge ;  and  then  it  is  false.  A  truth  of  love  may  be  held  in  a  spirit  of 
self-exultation,  and  used  for  the  purpose  of  allaying  a  just  apprehension  of  divine  judgment ; 
then  it  also  is  false.  What  Caiaphas  said  was  true  :  "  It  is  expedient  for  us  that  one  man 
should  die  for  the  people,  and  that  the  -whcjle  nation  perish  not,"^  and  on  this  truth  Christ 
acted.  Yet  Caiaphas,  in  saying  it,  uttered  an  untruth.  He  was  false,  though  his  words  had 
truth  in  them.  The  action  of  Christ  was  the  action  of  truth  ;  the  prophecy  of  Caiaphas 
was  the  prophecy  of  a  lying  prophet.  A  martyr  upon  the  rack  says  to  his  tormentor,  "  You 
are  but  an  instrument  of  God  ;  I  am  content  to  suffer."  It  is  true  as  an  expression  of  sub- 
mission. The  executioner  says  to  the  martyr  :  "  I  am  an  instrument  of  God  ;  you  must  be 
content  to  suffer."     It  is  false,  for  it  is  an  expression  of  overweening  self-conceit. 

Now,  the  truth  or  falsity  of  the  doctrine  of  divine  sovereignty  depends  very  largely 
upon  the  spirit  in  which  it  is  held,  and  the  direction  which  is  given  to  it.  Paul  uses  it  to 
break  down  narrow  prejudice  ;  he  utters  it  in  a  spirit  of  a  large  catholicity  ;  in  his  use  of  it, 
it  is  the  sovereignty  of  love.     The  Jew  believed  in  divine  sovereignty,  and  used  his  belief 

'  The  argument  and  spirit  of  John  t]ie  Baptist  is  the  same  in  Luke  3  : 8,  9.         =  Jer.  18  :  :i-10.         ^  John  11  :  50. 


('II.  ix.i  kuma:n.s.  175 

to  t^lrengthen  his  national  pridi- ;  (ov  In-  btliL'Vtd  tliat  (iod  in  his  sovereignly  had  rliosi-u 
all  Israelites  to  be  vessels  of  honor,  and  all  pagans  to  be  vessels  of  wrath.  Paul  also  believed 
in  divine  sovereignty  ;  but  in  a  very  ilitferent  spirit  ;  and  he  uses  the  doctrine  for  a  very 
different  end.  He  believes  in  the  sovereignty  which  includes  all  in  mercy  ;  he  uses  the 
doctrine  to  destroy  the  national  pride  Avhicli  it  had  been  employed  to  strengthen.  The 
cannon  is  the  .sime  cannon,  but  Paul  has  captured  it  from  the  enemy  and  turned  it  against 
him.  The  belief  that  in  his  sovereignty  God  has  chosen  those  of  like  race,  belief,  or  cere- 
monialism with  myself,  and  cast  all  others  out,  and  the  belief  that  in  liis  sovereignty  he 
has  taken  dowji  all  such  temporal  and  accidental  distinctions,  and  included  all  men  in  the 
l>rovisions  of  his  mercy,  are  both  beliefs  in  divine  sovereignty  ;  but  they  are  not  the  same 
belief.  The  church  belief  has  been  too  often  the  former  ;  Paul's  belief  was  the  latter.  Tlie 
two  are  not  to  be  confounded.  It  is  largely  because  they  have  been  confounded  that  Paul 
has  lieen  so  strangely  iiiii-uinlersidod. 

IV.  There  is  another  cdusideration  which  I  think  is  to  be  borne  in  mind  in  studying 
(he  ninth,  tenth,  and  eleventh  chapters  of  Romans,  though  it  is  one  difficult  to  state  clearly 
and  without  danger  of  mis;ii)])rehension.  In  the.se  chapters  Paul  is  arguing  against  his  own 
prejudices  ;  he  is  answering  difficulties  and  objections  that  arise  in  his  own  mind.  Here 
we  trace  the  mental  process  l)y  which  the  truth  of  a  catholic  Christianity  dawns  upon  a 
nature  imbued  by  birth  and  education  with  all  the  haughty  exclusiveness  of  the  Jew. 
These  chapters  are,  in  other  words,  no  less  autobiographical  than  the  seventh  and  eighth ; 
those  trace  the  steps  of  Paul's  spiritual  progress,  these  the  .steps  of  his  intellectual  progress. 

We  must  not  forget  that  Paul  was  a  Jew,  and  to  the  day  of  his  death  remained  a  Jew. 
He  was  a  Pharisee  of  the  Pharisees  ;  he  was  educated  at  the  feet  of  Gamaliel ;  he  was 
brought  up  according  to  the  .straitest  sect  of  the  Pharisaic  party.  When  he  was  converted 
he  desired  to  preach  to  the  Jews,  and  nnly  a  heavenly  vision,  re-enforced  by  providentially 
])ermitted  persecution,  changed  him  from  his  purpose  and  made  him  the  apostle  to  the 
Gentiles."  In  this  very  chapter  he  gives  strong  and  even  paradoxical  expression  to  his 
intense  loyalty  to  his  own  people.  Such  a  man  does  not  all  at  once  dismiss  the  prejudices 
of  his  earlier  education.  If  he  could  do  .so  there  would  be  little  value  in  education.  Early 
influences  cling  to  him  ;  baui.-<hed,  they  return  again  ;  he  has  to  clear  his  mind  by  gradual 
processes  from  the  entanglement  and  obscuration.  So  Luther  worked  his  way  clear  from 
the  monastic  traditions  in  which  he  had  been  nurtured  ;  and  John  Wesley  from  the  ecclesi- 
asticism  of  his  earlier  years.  God  habitually  selects  men  who  have  experience  of  prejudice, 
to  lead  their  fellow-men  out  of  it  ;  the  Moses  who  is  to  emancipate  from  Egyptian  super- 
stition is  first  raise<l  in  its  school.  The  objection  t(t  Paul's  doctrine  of  redemption  stated  in 
previous  chapters,  that  it  promotes  indifference  to  sin,  is  that  of  an  imaginary  objector,  and 
Paul  instantly  brushes  it  aside  ;  indeed,  when  it  first  appears,  he  does  not  even  give  it  the 
respect  of  an  answer.''  But  the  objections  in  this  chapter  to  the  doctrine  of  a  universiil 
])rovision  of  salvation  are  not  fictitious,  but  real  ;  the  objections  that  spring  up  in  Paul's 
own  mind.  He  is  soliloquizing  ;  answering  his  own  difficulties;  rea.soning  with  himself; 
depicting  the  process  by  which  he  had  felt  his  own  way  to  the  truth.  Paul  the  Christian  is 
answering  Paul  the  Jew.  The  chapter  is  obscure  because  it  is  itself  a  transcript  of  the  very 
process  by  which  the  obscuration  is  cleared  away  ;  such  proce.sses  are  always  oUscure.  But 
the  end  is  not  obscure.  "  Of  him,  and  through  him,  and  to  him  are  all  things;  to  whom  be 
glory  forever.  Amen."  We  see  the  dawn  rising,  the  darkness  fleeing  away,  the  difficulties 
and  (objections  vanishing,   the  light  at  last  clear  and  bright,  the  light  of  a  perfect  day. 

'  Acts  22  :  17-21  ;  9  :  2f>,  30.  »  eh.  8  :  7,  8. 


176  ROMANS.  [Cir.   TX. 

These  chapters  are  the  path  of  a  just  man,  emancipating  himself  from  the  traditions  of  his 
early  education  ;  a  path  that  begins  in  obscurity,  but  shineth  more  ;ind  more  unto  the 
perfect  day.' 

I  am  aware  that  to  some  this  view  of  Paul's  epistle  will  seem  inconsistent  with  any. 
reverential  and  sound  view  of  inspiration.  It  does  not  seem  so  to  me.  We  know  that  there 
is  progress  of  doctrine  in  the  Bible  ;  that  the  truth  of  God  grew  gradually  into  tlie  mintl 
of  the  human  race  ;  that  the  revelation  of  God  is  clearer  in  the  New  Testament  than  in 
the  Old  Testament.  We  know,  too,  that  in  the  case  of  the  twelve  Apostles  the  light  grad- 
ually came  upon  them  ;  that  at  first  Jesus  was  to  them  a  prophet ;  then  the  Messiah  ;  then 
the  Saviour  of  his  own  nation  ;  not  until  after  the  resurrection  did,  they  grasp  the  idea  of 
his  divinity  ;  not  till  after  Pentecost  the  idea  of  his  spiritual  kingdom.  We  know  that  the 
truth  that  the  Gospel  was  for  Gentile  as  well  as  Jew  was  gradually  revealed  to  Peter,  and 
we  are  permitted  in  the  Acts  to  trace  the  process  by  which  it  was  revealed  to  him  ;  tlie  op- 
position it  met  ;  the  way  in  which  that  oj^position  of  his  Jewish  prejudice  and  training  was 
overcome.^  I  see  no  reason  for  doubting  that  the  process  was  similar  in  the  mind  of  Paul ; 
that  as  the  truth  gradually  won  its  way  in  the  history  of  the  long  line  of  prophets  and 
teachers  ;  as  we  see  it  winning  its  way  in  the  minds  of  the  twelve  Apostles,  and  particularly 
of  Peter  ;  so  here  in  the  ninth,  tenth,  and  eleventh  chapters  of  Romans  we  see  it  winning 
its  way  in  the  mind  of  Paul  ;  meeting  difficulties  which  were  real  to  him  ;  encountering 
his  Pharisaic  understanding  of  the  doctrine  of  divine  sovereignty  and  transforming  it  into 
a  Christian  doctrine  ;  showing  him  that  the  sovereignty  of  God  is  itself  a  sovereignty  of 
mercy  ;  using  against  his  own  prejudices  the  arguments  which  they  had  employed  where- 
with to  defend  themselves  ;  and  finally  winning  him  over  to  a  doctrine  of  a  catholic  and 
universal  Gospel.  The  story  of  this  process  of  his  own  emancipation  is  here  told  for  the 
instruction  of  the  church  ;  not  that  the  church  may  strengthen  itself  in  prejudice  which  it 
here  beholds  melting  away  before  the  light  of  truth  and  love,  but  that  it  may  itself,  follow- 
ing a  like  path,  see  al.so  its  own  prejudice  melting  away,  and  may  itself  reach  the  ^sarne 
conclusion — God  has  mercy  upon  all. 

V.  This  survey  of  the  difficulties  encountered  in  the  niiitli  chapter  df  Romans  would 
be  incomplete  if  it  did  not  take  account  of  one  other  difficulty,  which  is  perhaps  practically 
the  greatest  of  all :  the  difficulty  afforded  by  the  fact  that  its  teaching  is  humiliating  to  the 
pride  of  man.  It  is  humiliating  to  the  pride  of  his  intellect  ;  for  it  ends  in  a  recognition 
of  mystery  in  God's  government,  and  intellectual  pride  is  unwilling  to  admit  that  there  is 
any  thing  in  God  or  his  dealings  which  the  intellect  can  not  understaml.  It  is  humiliating 
to  the  pride  of  the  will ;  for  it  ends  in  leaving  all  in  God's  hands,  and  the  will  wants  to 
retain  all  in  its  own.  To  quote  the  words  of  an  old  divine,  the  ninth  chapter  makes  "  God 
great  and  man  little."  He  who  objects  to  this  must  always  find  a  difficulty  in  the  chaj)ter 
which  no  explanation  can  take  away.  On  this  subject  I  can  not  so  well  express  my  own 
conviction  as  by  quoting  the  words  of  my  fiither  in  his  commentary,  A\Titten  years  ago,  (jii 
this  Epistle  : 

"This  (ch.  9  :  17,  18)  is,  perhaps,  the  most  striking  of  the  numerous  pas.sages,  occurring 
in  the  Scriptures,  in  which  it  is  asserted  that  the  contrfd  of  Almighty  God  is  absolute  and 
entire  over  all  the  moral  conduct  of  his  creatures,  whether  evil  or  good — a  control  so  abso- 
lute and  entire,  that  if,  in  the  cour.se  of  his  administration,  he  deems  it  expedient  to  exhibit 
to  the  universe  a  spectacle  of  sin  and  its  consequences,  he  can  do  so, — wliile  yet  the  moral 
responsibility  and  ill  desert  of  the  sin  rests  solely  with  the  being  who  commits  it.     Such  a 

'  Prov.  4  :  IS.  =  Acts  10  ;  11  :  IS. 


Oh.  TX.]  ROMANS.  177 

iloctrine  awakens  very  different  feelinj^s  in  different  minds.  Some  repose  in  (piiet  and  sub- 
missive contidenoe  under  the  absolute  and  boundless  moral  soverei<^nty  with  which  it  invests 
Jt'hovah.  Others  find  it  utterly  irreconcilable  with  what  they  regard  as  plain  principles  of 
justice,  and  the  very  statement  of  it  seems  to  awaken  in  their  minds  feelings  of  abhorrence 
and  detestation.  Many  classes  of  excellent  Christians  endeavor  to  soften  this  doctrine  by 
allowing  to  the  jiower  of  Jehovah  an  efficient  control  over  all  the  rujIU  and  holy  desires  and 
acts  of  his  creatures,  while  tliey  limit  and  tjualify  in  various  ways  his  agency  in  respect  to 
those  that  are  wrong  ;  for  the  minds  of  mankind  at  large  are  found  to  ac(juiesce  much  more 
readily  in  assigning  to  God  a  direct  agency -in  the  production  of  holiness,  than  in  that  of 
sin.  It  is,  however,  somewhat  doubtful  whether  the  real  difficulty  is  much  alleviated,  in  a 
philosophical  point  of  view,  by  this  management ;  for  we  can  n't  easily  conceive  how  one 
kind  of  moral  conduct  or  character  can  be  determined  by  a  superior  power,  consistently 
with  the  freedom  of  the  agent,  rather  than  another  ;  that  is  to  say,  if  Gfxl  can  produce 
penitence  in  David's  heart,  which  shall  yet  be  wholly  David's  penitence,  and  for  which 
David  only  shall  be  morally  responsible,  it  is  difficult  to  show  any  reason  why  the  same 
kind  of  moral  power,  operating  reversely,  may  not  produce  obduracy  in  Pharaoh's  heart, 
wliich  shall  be  wholly  Pharaoh's  obduracy,  and  for  which  Pharaoh  alone  is  morally  account- 
aljle.  There  is  a  great  difference  between  the  two  cases,  in  respect  to  the  readiness  with  which 
the  mind  is  willing  to  admit  such  a  power  ;  but  it  would  probably  not  be  easy  to  establish 
between  them  any  philosophical  distinction.  The  difficulty  seems  insurmountable  to  human 
powers  in  either  case.  But,  then,  we  must  consider  that,  whatever  difficulties  may  attend 
this  subject,  they  seem  to  be  involved  in  the  very  idea  of  a  divinity  really  supreme.  And, 
even  if  we  relinquish  the  idea  of  a  divinity,  and  substitute,  as  in  that  case  we  must,  the 
control  of  steadily-acting  laws,  mental  and  corporeal,  over  the  phenomena  of  matter  and 
mind, — the  doctrine  of  philosophical  necessity  takes  the  place  of  that  of  the  personal 
sovereignty  of  Jehovah,  and  it  is,  to  say  the  least,  quite  as  intractable  in  respect  to  its 
consistency  with  human  freedom.  The  difficulties,  then,  it  would  seem,  can  not,  on  any 
hypothesis,  be  either  solved  or  avoided.  The  result  is,  that  the  only  way  in  which  the 
mind  can  be  really  at  peace  on  this  subject  is  humbly  to  acquiesce  in  our  incapacity  to 
fathom  this  gulf,  in  theory,  and  then  practically  to  yield  our  full  and  cordial  assent,  on  the 
one  hand,  to  the  dictates  of  conscience,  wliich  testify  that  we  are  entirely  unrestrained  in 
our  moral  conduct,  and  so  accountable  for  it, — ami  on  the  other,  to  the  word  of  God, 
asserting  that  Jehovah  is  sujjrevie,  and  that  his  providence  includes  and  controls  all  ihat 
takes  place  under  his  reign." 


178 


ROMANS. 


[Cii.  IX. 


CHAPTER    IX. 

I  SAY  the  truth  in  Christ,  I  lie  not,  my  conscience  also 
bearing  me  witness  in  the  Holy  Ghost 

2  That  I  have  great  heaviness  and  continual  sorrow 
in  my  heart. 

3  For  I "  could  wish  that  myself  were  accursed  from 


Christ  for  my  brethren,  my  kinsmen  according  to  the 
flesh  : 

4  Who  are  Israelites  ;  to  whom  pertaineth  the  adop- 
tion,'' and  the  glory, ■=  and  the  covenants,"'  and  the  giving 
of  the  law,"=  and  the'  service  o/  God,  and  the  prom- 
ises •« 

5  Whose  are  the  fathers,*"  and  of  whom,'  as  concern- 
ing the  flesh,  Christ  came,  who  is  J  over  all,  God 
blessed  for  ever.     Amen. 


lEx.  32:32.... bDeut.  7  ;  6 c  Ps.  90  :  IG  ;  Isa.  60:19....rt  Oen.  17  :  2  ;  Deut.  29  :  14  ;  Jer.  ?\  :  ,33....ech.  .1:2;  Ps.  147  :  19 f  Kx.  12  : 

g  Eph.  2  ;  12 h  ch.  U  :  28 i  Luke-  :i  :  23,  i-tc j  Johu  1  .  1. 


Ch.  9  :  THE  TRUE  THEODICY.— Paxtl's  patriotism  ; 
A  Christian  love  fob  his  nation. — The  glory  of 
Israel  :  to  them  is  committed  the  ministry  op 
God's  grace. — The  children  of  God  :  born  not 
OF  BLOOD  (verses  7-9). — Nor  op  the  will  op  the 
plesh  (verses  10-13).— God's  will  the  ultimate 
pact  ;  IT  is  to  be  accepted,  not  to  be  vindicated 
OR  JUSTIFIED.— God   is  the  judge  op  man:    man  is 

NOT  THE  JUDGE  OP  GoD. — GOD  REJECTS  SOME  OP  HIS 
CHOSEN  PEOPLE  :  HE  ACCEPTS  SOME  WHO  ARE  NOT  HIS 
CHOSEN  PEOPLE.— Who  are  FIRST  IN  THE  KINGDOM 
OF  GOD  :  NOT  THE  FIRST  TO  SEEK  IT,  BUT  THE  FIRST 
To  ACCEPT  IT  AS  A  GIFT. — THE  FIRST  SHALL  BE  LAST, 
AND  THE  LAST  FIRST. — ThE  ROCK  OF  STUMBLING  TO 
INTELLECTUAL  PRIDE  IS  THE  FOUNDATION  OP  HOPE  IN 
HUMILITY  AND  FAITH. 

1-5.   I  speak  the  truth  in  Christ.    As  a 

Christian  ;  the  language  is  not  that  of  mere  ad- 
juration. The  meaning  is,  perliaps,  that  his 
Christian  experience  has  not  separated  him  from 
the  Jews  ;  as  a  Christian  he  still  has  a  profound 
sympathy  for  his  owni  people. — I  lie  not,  my 
conscience  also  bearing  nie  witness.  This 
strong  assertion  is  rendered  necessary  because 
the  doctrine  of  the  chapter  which  follows  is  that 
the  Jew  has  no  advantage  over  the  Gentile,  but 
both  stand  on  the  same  footing  before  God. — In 
the  Holy  Ghost.  "Much  as  'in  Christ 'above." — 
{Alford.) — That  I  have  great  grief,  etc.  "In 
chapter  viii.,  Paul's  enemies  marched,  conquered 
and  powerless,  in  stately  procession  before  our 
eyes.  At  the  sight  of  them  the  conqueror  burst 
into  a  song  of  triumph  and  of  praise  to  him  who 
had  given  the  victory.  Suddenly  the  song  ceases, 
and  the  minstrel,  whose  lips  spoke  forth  a  moment 
a'zo  the  exultation  of  his  heart,  now  tells  us  that 
he  has  great  and  constant  sadness.  So  unex- 
pected is  this  statement,  that  Paul  appeals  in 
proof  of  it  to  Christ,  whose  life  and  nature  he 
shares,  and  to  the  Spirit  who  directs  his  words 
and  actions."— (i?(se<.)— This  is  characteristic  of 
the  sudden  changes  in  mood  of  a  nature  so  intense 
as  Paul's.— For  I  could  wish.  The  imperfect 
tense  is  sometimes  employed  in  the  Greek  where 
we  should  use  the  subjunctive  to  express  a  con- 
ditional    action     (see    Winer's    Greek    Grammar,    4Ia,    2a). 

Here:  "I  was  beginning  to  wish,  but  the  wish 
was  impossible,"  equivalent  to,  "I  could  almost 
wish."  So  Alford,  Meyer,  Winer,  Buttman.— 
Myself  accursed   from   Christ.      Literally, 


Anatliema  from  Christ.  Anj'  thing  consecrated  to 
the  gods  was  termed  anathema.  As  any  living 
thing  thus  devoted  could  not  be  redeemed,  but 
was  put  to  death,  anathema  came  to  denote  any 
thing  devoted  to  death  or  destruction,  any  thing 
accursed,  or  on  which  a  curse  is  laid,  as  cities 
and  their  inhabitants  which  are  to  be  destroyed 

(josh.    6:17,    18  ;    7:1;    Deut.  7  :  26). — {RobinSOn^ S  LeX.) 

The  meaning  is  quite  plain ;  it  is  the  strong  ex- 
pression of  a  deep  spiritual  sympathy  for  the 
Israelite  which  leads  the  Apostle  almost  to  be 
willing  to  be  forever  cut  off  from  Christ  if  there- 
by he  could  secure  their  union  to  Christ. — To 
whom  pertaineth  the  sonship.  Comp.  ch. 
o  :  3.  The  sonship  is  primarily  theirs,  and  passes 
from  and  through  them  to  the  Gentile  world 
(see  ch.  ii). — And  the  glory.  The  living  Presence 
of  God,  historically  manifested  in  the  Shechinah. 
— And  the  covenants.  Making  them  God's 
covenant  people.  See  for  example  Gen.  15 : 9-21 ; 
17  :  4,  7,  10 ;  26  :  24 ;  28  :  13 ;  Exod.  24  :  7,  8.— 
And  the  law-giving.  The  act  of  giving  the 
law  and  the  law  given. — And  the  service.  The 
ritual  of  worship  ordained  through  Moses. — 
And  the  promises.  The  O.  T.  being  emphat- 
ically a  book  of  ])romise,  the  promises  being  made 
to  Israel  who  is  thus  a  nation  of  promise. — Of 
whom  lire  the  fathers.  Perhaps  simply  the 
patriarchs  ;  perhaps  in  a  larger  sense  the  leaders 
in  the  whole  national  history. — And  of  whom 
came  the  Messiah  according  to  the  flesh. 
He  who  came  forth  from  God  and  returned  to 
God  again,  nevertheless,  being  bom  of  a  virgin, 
was,  according  to  the  flesh,  Jewish  by  descent. — 
He  Avho  is  over  all.  God  be  blessed  for 
ever.  Amen.  Three  interpretations  are  possi- 
ble of  the  close  of  this  verse.  One  adopted  by 
both  the  Old  and  the  New  Version,  and  defended 
by  Alford,  makes  the  sentence  a  declaration  that 
Christ  is  God  over  all  blessed  forever.  Comp. 
ch.  1  :  4.  But  nowhere  else  in  the  Bible  is  Ciirist 
declared  to  be  God  over  all,  but  habitually  the 
Son  of  God,  or  God  manifest  in  the  flesh,  or  the 
image  of  God,  and  the  like.  The  second  inter- 
pretation, maintained  by  Meyer,  Beek,  and  others, 
puts  a  period  at  the  word  "came,"  and  under- 
stands the  rest  of  the  sentence  to  be  a  doxology. 
He  who  is  over  all  is  God  blessed  forever.  The 
third,  originally  suggested  by  Erasmus,  puts  the 


Cli.    1\.] 


KUMA^^S. 


IyU 


6  Not  as  though  the  word  of  God  liath  taken''  none 
effect  For'  they  are  not  all  Israel,  which  are  of 
Israel  : 

7  Neitlier,  because  they  are  the  seed  of  Abraham, 
are  they  all  children:  but,  In  "'  Isaac  shall  thy  seed  be 
called. 

8  That  is.  They  wliich  are  tlie  children  of  the  flesh, 
these  are  not  the  children  ot  God  :  but  the  children  »  of 
tlie  promise  are  counted  for  Ihe  seed. 

9  For  this  />  tlie  word  of  promise,  At"  this  time  will 
I  come,  and  Sarah  shall  have  a  son. 

10  Anil  not  only  this  ;  but  when  Rebecca  p  also  had 
conceived  by  one,  ez'en  by  our  father  Isaac  ; 

11  iFor  the  children  being  not  yet  born,  neither 
having:  di>ne  any  Rood  or  evil,  that  the  purpose  of  God, 
according  to  election,  might  stand,  not  of  works,  but 
of  him  that  calleth  ;) 


12  It  was  said  unto  her.  The  elder  shall  serve  the 
younger. 

13  -As  it  is  written,''  Jacob  have  I  loved,  but  Esau 
have  I  hated. 

14  \\  iim  sliall  we  say  then  ?  /s-'  there  unrighteous- 
ness with  God  ?     God  forbid. 

15  For  he  saith  to  Moses,  I"  will  have  mercy  on 
whom  I  will  have  mercy,  and  I  will  have  compassion 
on  whom  1  will  have  compassion. 

16  So  then  //  is  not  ot  him  tiiat  willcth,  nor  of  him 
that  runneth,  but  ol  God  that  sliewetli  mercy. 

17  l'\)r  the  scripture  saith'  unto  I'haraoh,  Even  for 
this  same  purpose  have  I  raised  thee  up,  tliat  1  migiit 
shew  my  power  in  ttiee,  and  that  my  name  migiit  be 
declared  throughout  all  the  earth. 

18  Tlierefore  hath  lie  mercy  on  whom  he  will  hax'e 
mercy,  and  whom  he  will  he  hardenelh. 


kisa.  55:11....!  cb.  2:28,29. 


.p  Oen.  25  :  21,  23 q  Mai.  1  :  2,  S r  Dent.  32  :  4 


period  after  "  over  all."  The  remaining  words, 
"  God  blessed  forever,"  then  become  a  doxology. 
Either  construction  is  grammatically  possible ; 
the  latter  seems  to  me  the  more  natural.  Paul, 
according  to  this  interpretation,  says  :  Of  whom 
as  concerning  the  flesh  came  Christ  who  is  over 
all.  God  be  blessed  forever.  Amen.  [This  is 
certainly  legitimate.  In  v>«'lc  «t;Ao;i;T'J.',  the  ad- 
jective following  the  substantive  implies  some 
form  of  the  verb  tin/,  and  is  properly  rendered, 
God  he  blessed.  See  "  Goodwin's  Greek  Gram- 
mar," 14-.3  :  3.] 

G-13.  Ill  the  preceding  verses  Paul  has  as- 
serted that  many  of  the  Jews  are  outcasts  from 
the  kingdom  of  God.  He  is  met  at  once  by  the 
objection  that  this  assumption  sets  at  naught  the 
promises  of  the  O.  T.,  which  regard  the  Jews  as 
God's  chosen  people.  To  this  he  replies  by 
showing  historically  that  not  all  the  race  of  Israel 
were  God's  chosen  people  ;  only  the  children  of 
Isaac  were  included  in  the  promise  ;  and  of  Isaac 
only  the  children  of  Jacob  the  second  bom.  The 
inheritance  then  docs  not  depend  uj)on  race,  it  is 
not  a  birthright ;  but  upon  promise,  a  jiroiiiise 
which  may  legitimately  exclude  a  part  of  I;;rael 
and  include  a  part  of  non-Israel.  Tlie  doctrine 
is  identical  with  that  of  ch.  2  :  28,  29  ;  Luke  3:8; 
John  1  :  13 ;  Gal.  4  :  22-31.  The  marghial  refer- 
ences will  give  the  reader  the  passages  in  the  0. 
T.  referred  to  by  the  Apo.>tle.  As  the  promise 
does  not  depend  ujion  birth  (virscs  -,  s),  so  neither 
does  it  depend  upon  previous  good  character 
(versn  n-i.!).  Eternal  life  is  the  gift  of  God;  it 
rests  on  the  free  promise  of  God ;  it  is  freely  be- 
stowed by  him  ;  it  is  neither  a  birthright  nor  an 
earned  right ;  it  is  not  a  right  at  all.  It  is  wholly 
of  grace  (Epiies.  2:4.5,8).  In  this  fact  Paul  de- 
lights; he  reiterates  it  again  and  again  with  an 
intensity  of  exiire.-sion  characteristic  of  so  intense 
a  nature.  This  spirit  of  joyful  trust  in  Ciod  in 
all  the  mystery  of  life,  which  is  emphatically  the 
lesson  of  the  book  of  Job,  jiervades  all  Paul's 
writinirs ;  he  revels  in  the  mystery  and  ai>i)iirciit 
ci)ntr;idicti<itis  of    life,    because  the  trrcatcr  the 


mystery  the  more  unreserved  the  trust.  To  him 
the  solution  of  life  is  not  a  theodicy,  but  a  spirit 
of  repose  in  a  God  whose  judgments  are  un- 
searchable and  his  ways  jiast  finding  out  (eh. 
11  :  s.-,,  34).  lie  lays  emphasis,  therefore,  on  the 
doctrine  of  the  0.  T.,  that  the  pui-pose  of  God  is 
according;  to  election,  that  is,  tc^s  upon  God's 
sovereign  will,  of  which  there  is  no  explanation ; 
God's  choice  is  the  ultimate  fact.  The  phrase, 
"  Jacob  have  I  loved,  but  Esau  huve  I  hated,"  is 
quoted  from  Mai.  1  :  2,  3,  where  the  phrase  is 
used  by  tlie  prophet  in  answer  to  the  supercilious 
question  of  a  supjiosc-d  objector  to  his  message. 
"Wherein  has  God  loved  us?"  is  the  question 
asked  ;  and  the  contrast  between  the  treatment 
of  the  children  of  Israel  and  the  children  of 
Esau  is  the  prophet's  answer.  According  to 
both  Henderson  and  Pusey,  to  hate  is  used  in  a 
comparative  sense,  not  as  signifying  absolute  ill- 
will,  but  a  less  degree  of  favor.  Meyer  and 
Alford  both  deny  that  the  word  bears  this  sig- 
nificance here.  The  question  is  not  very  impor- 
tant. It  is  as  difficult  to  understand  why  (iod 
should  show  more  favor  to  one  than  to  another, 
as  why  he  should  love  one  and  hate  another. 
The  end  of  the  argument  is  the  same  in  either 
case ;  an  inexplicable  mystery,  which  serves  in 
Paul's  exjierience  simply  to  deepen  the  delight 
of  an  unquestioning  trust. 

16-18.  The  instinctive  objection  of  an  tin- 
trusting  spirit  Paul  here  puts  into  language.  Is 
there  unrighteou.sncss  witli  God,  who  chooses 
before  the  child  has  done  either  good  or  evil  ? 
And  his  answer  is  characteristic.  It  is  not  intel- 
lectual, but  sjjiritual.  Paul  does  not  even 
attempt  to  show  that  the  reiisons  for  this  choice 
can  be  understood,  and  the  election  of  God  vin* 
dicatgd  by  human  reason  ;  he  simply  reiterates 
the  truth  th;it  God  does  choose  as  lie  pleases, 
without  giving  account  to  us,  and  c:ills  on  Jewish 
lii-tory  for  a  still  more  striking  illusiratioti  of 
the  fact.  In  the  case  of  ,T;ic(d)  ;iii(l  Esau,  one  is 
chosen  and  the  other  left  ;  in  the  case  of  Moses 
an  I  I'liaraoh,  both  arc  clioscii ;  one  lo  be  a  niani- 


180 


ROMANS. 


[Ch.  JX. 


19  Thou  wilt  say  then  unto  me,  Why  doth  he  yet 
find  fault  ?  for  who  "  hath  resisted  his  will  ? 

20  Nay  but,  O  man.  who  art  thou  that  repliest 
against  God  ?  Shall "  the  thing  formed  say  to  him  that 
fo.med  /V,  Why  hast  thou  made  me  thus  ? 


u  2  Chron.  20  :  6  ;   Dan.  4  :  35. 


21  Hath  not  the  potter"  power  over  the  day,  of  the 
same  lump  to  make  one  vessel  unto  honour  and  an- 
other unto  dishonour  ? 

22  ii-'haf-  if  God,  willing  to  shew  /;/>  wrath,  and  to 
make  his  power  known,  endured  with  much  longsuf- 
fering  the  vessels  1  of  wrath  fitted  to  destruction  : 


.w  Isa.  64  :  8. 


.  y  2  Tim.  2  :  20. 


festation  of  the  divine  compassion  and  mercy, 
the  other  of  the  divine  power  and  judgment. 
The  two  together  illustrate  the  two  phases  of  the 
declaration  in  Ps.  103  :  6,  8  :  "  The  Lord  executeth 
righteousness  and  judgment  for  all  that  are  op- 
pressed. The  Lord  is  merciful  and  gracious,  slow 
to  anger  and  plenteous  in  mercy."  In  this  case, 
too,  Paul  finds  no  reason  for  God's  action  which 
he  can  comprehend  ;  he  does  not  even  look  for 
one.  He  rests  joyfullj'  on  the  mere  fact  that 
whatever  God  wills  is  right.  Much  has  been 
written  concerning  the  hardening  of  Pharaoh's 
heart  (verse  18) ;  and  it  is  certain  that  the  notion 
that  God  by  his  Spirit  makes  the  heart  obdurate 
to  the  hiiiher  iijjOtives,  is  not  only  grossly  incon- 
sistent with  nny  conception  of  divine  holiness 
and  justice,  but  also  flatly  contradicts  the  direct 
and  explicit  declaration  of  Scripture  (james  i  :  \?). 
The  carefid  reader  of  the  stoi^  of  Pharaoh  will, 
however,  observe  that  there  is  nowhere  in  tliat 
account  the  slightest  indication  of  any  yielding 
ou  Pharoah's  part  to  moral  considerations ;  no 
evidence  that  conscience,  or  reverence,  or  a  sense 
of  obligation  either  to  God  or  man  was  once 
awakened  in  him.  He  was  several  times  fright- 
ened ;  and  under  the  influence  of  his  fear  pre- 
pared to  let  Israel  go,  and  then  when  the  imme- 
diate danger  had  i)assed,  drew  back,  disregarded 
his  promise,  and  resumed  his  old  course.  It  is 
not  at  all  inconsistent  with  divine  justice  and 
holiness  to  believe  that  God,  by  the  course  of  his 
providence,  or  by  the  influence  of  counselors 
who  surrounded  him,  or  by  direct  influence, 
strengthened  him  against  this  motive  of  mere 
fear,  which  had  no  moral  quality  in  it.  Pharaoh 
would  have  been  no  better  for  letting  Israel  go 
because  he  was  frightened  than  for  i-efusing  to 
let  them  go  because  he  was  not.  We  can  at  least 
dimly  see  that  the  moral  ends  in  the  world's  his- 
tory were  far  more  effectually  accomplished  by 
having  the  battle  fought  out  to  the  end,  than  by 
havintr  Pharaoh  capitulate  to  a  mere  sentiment 
of  selfish  fear.  At  all  events,  there  is  nothing  in 
the  O.  T.  narrative,  nor  in  Paul's  language  here, 
which  implies  that  God  hardened  Pharaoh's  heart 
against  any  inclination  toward  justice  and  right- 
eousness, for  there  is  no  indication  that  Pharaoh 
had  at  any  time  any  such  inclination. 

19-23.  The  ol)jection  in  verse  I'.t  is  a  repeti- 
tion in  a  different  form  of  that  in  verse  14.  The 
entire  chapter  is  misinterpreted  if  we  understand 
it  as  Paul's  attempt  to  vindicate  God.    It  is  a 


dialogue  between  inteUeetualism  and  trust ;  be- 
tween the  spirit  which  demands  that  God  shall 
give  an  account  of  himself  to  man,  and  the 
spirit  which  declares  that  man  has  neither  the 
right  nor  the  ability  to  sit  in  judgment  on  God  ; 
that  we  are  to  assume  that  he  acts  always 
according  to  principles  of  justice,  and  in  the 
mysteries  of  life  are  to  trust  wholly  in  the  right- 
eousness of  his  will,  as  the  ultimate  explanation 
of  the  phenomena  of  existence.  How,  says  the 
intellect,  can  you  reconcile  the  apparent  injustice 
of  life  with  belief  in  a  just  God '?  I  can  not, 
replies  faith,  and  I  do  not  attempt  to.  I  only 
know  that  God  is  God,  and  whatever  he  wills  is 
right ;  in  that  I  rest  and  am  at  peace.  Paul  is 
the  prophet  of  faith,  not  of  any  system  of  intel- 
lectualism.  The  chapter  is  involved  in  hopeless 
confusion  by  attempting  to  get  a  philosophy  of 
life  out  of  a  writer  who  rejoices  in  showing  that 
life  defies  all  attempts  of  philosophical  interpre- 
tation, and  that  rest  can  be  found  only  in  child- 
like faith  in  a  God  whose  ways  are  past  finding 
out.    The  figure  of  the  clay  and  the  potter  is 

borrowed    from    the    O.    T    (Uaiah    29  :  le ;    64  :  8 ;   Jer. 

18 :  3-10).  Verses  22-24  are  Paul's  application  of 
the  figure.  In  this  application  he  makes  no 
attempt  at  a  comprehensive  or  even  self-consistent 
philosophy.  Having  treated  men  as  clay  in  the 
hands  of  the  potter,  i.  e.,  as  though  thej-  were 
wholly  passive  in  the  hands  of  a  divine  Sovereign, 
in  the  next  sentence  he  treats  them  as  moral 
agents,  whom  God  bears  with  in  much  long-suf- 
fering. He  weaves  his  thought  of  life  of  the  two 
strands, — absolute  sovereignty  and  individual 
free-will  and  accountability, — without  any  at- 
temjit  to  reconcile  the  two.  His  spirit  is  exactly 
analogous  to  that  of  Peter  in  Acts  2  :  23  :  "  Him 
being  delivered  by  the  determinate  counsel  and 
foreknowledge  of  God,  ye  have  taken  and  by 
wicked  hands  have  crucified  and  slain."  God 
willi/ig  is  rather  God  purposing  ;  not  merely  his 
consent,  but  his  deliberate  purpose  is  implied. 
To  sliowfortJt  Ms  wrath  is,  not  merely  to  make  an 
exhibition  of  wrath,  but  in  making  himself  known 
to  man,  to  show  by  an  historical  manifestation 
the  nature  of  his  wrath,  as  the  wrath  of  holiness 
and  love.  It  is,  and  throughout  O.  T.  history  is 
seen  to  be,  the  wrath  of  the  Lamb  (Rev.  e :  le) ; 
i.  e.,  the  same  spirit  which  endured  self-sacrifice 
for  love's  sake  is  indignant  with  the  indignation 
of  love.  See,  as  illustration  of  this,  Ex.  3  :  16-20, 
where  the  wrath  on  Egypt  is  clearly  the  wrath 


('II.    IX. J 


ROMANS. 


181 


23  .\nd  that  he  inifjht  make  known  the  riches '  of  his 
glory  orf  the  vessels  ot  mercy,  which  •  he  had  albre 
prepared  unto  glory, 

24  Kven  us,  whom  he  hath  called,  not  of  the  Jews 
only,  but  also  ol  the  Cicnti'.os  ? 

25  As  he  saith  also  in  Osee,''  1  will  call  them  my 
people,  which  were  not  my  people  :  and  her  beloved, 
which  was  not  beloved. 

26  And  "^  it  shall  come  to  pass,  that  in  the  place  where 
it  was  said  unto  them.  Ye  are  not  my  people  ;  there 
shall  they  be  called  the  chililren  of  the  living  God. 

27  Esaias  also*"  crietli  concerning  Israel,  Though  the 
number  of  the  children  of  Israel  be  as  the  sand  ol  the 
sea.  a  remnant  shall  be  saved  : 

28  For  he  will  tinish  the  work,  and  cut  it  short  in 
righteousness  :  because  '  a  short  v.-ork  will  the  Lord 
make  upon  the  earth. 


2g  And  as  Ksaias  said  before,''  Except  the  Lord  of 
Sabaoth  had  left  us  a  seed,  we«  had  been  as  Sodoma, 
and  been  made  like  unto  (lomorrha. 

30  What  shall  we  say  then?  That''  the  Gentiles, 
which  followed  not  after  righteousness,  have  attained 
to  righteousness,  even  the  righteousness '  which  is  of 
faith. 

31  But  Israel,  which  J  followed  after  the  law  of  right- 
eousness, hath  not  attained  to  the  law  of  righteous- 
ness. 

32  Wherefore?  ^ec^ws^  they  sought  it  not  by  faith, 
but  as  it  were  by  the  works  of  the  law.  For  they 
stumbled  at  that  stuinblingstone  : 

33  As  it  is  written,''  Uehohl.  1  lay  in  Sion  a  stumbling- 
stone  and  rock  of  offence :  and  whosoever  bclieveth  on 
him  shall  not  be  ashamed. 


X  Eph.  I  :  18 al  Thess.  5  :  9 b  Hos.  2  :23....c  Hos.  1 :  10 d  Isa.  10  :  22,  23... .e  Tsa.  28:22 flsa.  1:9:    Lam.  3:22....g  Gen. 

19:24,  25;  Isa.  13  :  19 h  ch.  10:  SO i  ch.  1  :  17  ;  Phil.  3  :  9....J  ch.  10  :  2;  11  :  7 k  Pa.  IIS:  22;  Isa.  8:  U. 


of  love  for  the  people  whom  Efrypt  had  long 
oppressed.  Observe  that  the  Apostle  says  of  the 
vessels  of  wrath,  that  they  are  fitted  for  destritc- 
tio?i,  leavinsr  the  reader  to  think  of  them  as  fitted 
in  the  purpose  of  God,  or  as  self-titted ;  but  of 
the  vessels  of  mercy  that  God  hath  before  pre- 
pared them  for  glory  ;  there  Is  no  room  here  for 
any  sugi;estion  that  they  are  self-prepared.  The 
difference  is  not  accidental  ;  it  is  habitual  in  the 
inspired  writers.  The  question  of  the  objector 
the  Apostle  does  not  answer.  His  response  to 
the  complaint  of  intcllectualism,  "Why  doth  he 
yet  find  fault  :  for  who  liath  resisted  his  will?" 
is  si>iritual,  not  intellectual.  lie  ;niswcrs  ques- 
tion with  question,  arrests  attention,  throws  the 
skeptic  back  upon  himself,  leaves  him  to  ponder 
the  question  and  work  out  his  own  replj'.  Meyer 
thus  gives  its  significance:  "But  how  if  God, 
although  indeed  to  manifest  his  wrath  and  to 
make  known  his  power,  has  endured  with  much 
long-suffering  vessels  of  wrath,  which  are  never- 
theless adjusted  to  destruction  ;  in  order  also  to 
make  known  the  riches  of  his  glory  on  vessels  of 
mercy,  which  he  has  pre[)ared  beforehand  for 
glory?" 

2 1-29.  These  verses  make  clear  and  emphatic, 
by  quotation  from  the  O.  T.  prophets,  what  is 
the  en<l  of  the  Apostle's  thought  in  this  chapter, 
namely,  that  God  may  both  include  Gentiles  and 
exclude  Israel  from  the  promise  ;  that  the  Israelite 
can  claim  nothing  by  right  either  of  birth  or  of 
deeds ;  that  the  Gentile  need  fear  nothing,  be- 
cause he  is  not  in  the  line  of  descent  from  Abra- 
ham. At  the  same  time,  V)y  going  to  the  O.  T. 
for  his  quotation,  he  makes  it  clear  that  he  is  not 
preaching  a  new  doctrine,  but  is  simply  reaffirm- 


ing the  teaching  of  the  Hebrew  prophets.  For 
the  passages  cited,  see  marginal  reference.  The 
citation  from  Hosea  makes  it  clear  that  Gentiles 
are  included  in  the  promise  of  the  O.  T.;  the 
citation  from  Isaiah  that  all  Israel  are  not  in- 
cluded. The  moral  effect  of  the  teaching  is  the 
humility  and  godly  fear  in  the  Jew,  and  an  en- 
kindled aspiration  and  a  godly  hope  in  the  Gen- 
tOe. 

30-33.  These  verses  give  the  conclusion  of 
the  Apostle's  argument,  which  is  repeated  at  the 
close  of  the  eleventh  chapter.  The  Gentiles  have 
not  striven  after  righteousness  ;  the  Jews  have  ; 
and  yi't  the  Jews  have  not  attained  to  it  any 
earlier  than  the  Gentiles.  ( Hath  not  attained,  in 
verse  ol,  is  literally  hath  not  anticipated  or  ar- 
rived beforehand  at  the  law  of  righteousness.)  For 
the  Gentiles  in  their  de|>endence  have  been  ready 
to  accept  righteousness  as  a  free  gift  through 
faith  ;  while  the  Jews,  in  their  pride  of  race,  havt; 
believed  they  were  able  to  work  it  out  for  them- 
selves by  the  works  of  the  law.  The  reference 
to  the  stone  of  stumbling  is  not  a  verbatim  quo- 
tation, but  a  conibinaiion  of  Isaiah  8  :  14 :  "He 
shall  be  for  a  stone  of  stumbling,"  and  Isaiali 
28  :  16;  "Behold,  I  lay  in  Zioii  for  a  foundation  a 
stone,  a  tried  stone,  a  precious  corner-stone,  a 
sure  foundation  :  he  that  bclieveth  shall  not  make 
haste,"  i.  e.,  shall  never  need  to  take  themselves 
with  speed  to  some  other  refuge.  Comp.  also 
Ps.  118  :  22.  The  same  Messiah  is  a  stumbling- 
stone  and  rock  of  offense  to  those  who  are  deter- 
mined to  work  out  their  righteousness  by  their 
own  works,  and  a  sure  f(^uiidation  for  a  peaceful 
faith  for  those  who  are  willing  to  receive  it  by 
faith  as  a  free  gift  of  God. 


1  Gr.  good  pleasttre. 


2  Or,  that. 

3  Some  ancient  au- 
thorities read 
confess  the  word 
with  thy  mouth, 
that  Jesus  is 
Lord. 


4  Or,  a  gospel. 

5  Or,  goBpeh 


CHAPTER    X. 

PAUL'S     MISSIONARY    ARGUMENT. 

Brethren,  my  heart's  'desire  and  my  supplication  to  God  is  for  them,  that  they  may  be 
saved.  For  I  bear  them  witness  that  they  have  a  zeal  for  God,  but  not  according  to  knowledge. 
For  being  ignorant  of  God's  righteousness,  and  seeking  to  establish  their  own,  they  did  not 
subject  themselves  to  the  righteousness  of  God.  For  Christ  is  the  end  of  the  law  unto  right- 
eousness to  every  one  that  believeth.  For  Moses  writeth  that  the  man  that  doeth  the  righteous- 
ness which  is  of  the  law  shall  live  thereby.  But  the  righteousness  which  is  of  faith  saith  thus. 
Say  not  in  thy  heart.  Who  shall  ascend  into  heaven  f  (that  is,  to  bring  Christ  down  :)  or,  Who 
shall  descend  into  the  abyss  ?  (that  is,  to  bring  Christ  up  from  the  dead. )  But  what  saith  it  ? 
The  word  is  nigh  thee,  in  thy  mouth,  and  in  thy  heart  :  that  is,  the  word  of  faith,  which  we 
preach  :  ^because  if  thou  shalt  ^'confess  with  thy  mouth  Jesus  as  Lord,  and  shall  believe  in  thy 
heart  that  God  raised  him  from  the  dead,  thou  shalt  be  saved  :  for  with  the  heart  man  believeth 
unto  righteousness  ;  and  with  the  mouth  confession  is  made  unto  salvation.  For  the  scripture 
saith.  Whosoever  believeth  on  him  shall  not  be  put  to  shame.  For  there  is  no  distinction  be- 
tween Jew  and  Greek :  for  the  same  Lcn^d  is  Lord  of  all,  and  is  rich  unto  all  that  call  upon  him  : 
for.  Whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  saved.  How  then  shall  they  call 
on  him  in  whom  they  have  not  believed  ?  and  how  shall  they  believe  in  him  whom  they  have  not 
heard  ?  and  how  shall  they  hear  without  a  preacher  ?  and  how  shall  they  preach,  except  they 
be  sent  ?  even  as  it  is  written,  How  beautiful  are  the  feet  of  them  that  bring  ^glad  tidings  of 
good  things  I 

But  they  did  not  all  hearken  to  the  =glad  tidings.  For  Isaiah  saith,  Lord,  who  hath  believed 
our  report  ?  So  belief  cmneth  of  hearing,  and  hearing  by  the  word  of  Christ.  But  I  say,  Did 
they  not  hear  f    Yea,  verily. 

Their  sound  went  out  into  all  the  earth, 

And  their  words  unto  the  ends  of  "the  world. 
But  I  say,  Did  Israel  not  know  ?    First  Moses  saith, 

I  will  provoke  you  to  jealousy  with  that  which  is  no  nation, 

With  a  nation  void  of  understanding  will  I  anger  you. 
And  Isaiah  is  very  bold,  and  saith, 

I  was  found  of  them  that  sought  me  not ; 

I  became  manifest  unto  them  that  asked  not  of  me. 
But  as  to  Israel  he  saith.  All  the  day  long  did  I  spread  out  my  hands  unto  a  disobedient  and 
gainsaying  people. 

At  the  hazard  of  seeming  to  be  guilty  of  needless  repetition,  I  venture  to  again  remind 
the  student  that,  in  order  to  understand  Paul,  it  is  indispensable  that  he  recall  the  time  in 
which,  the  conditions  under  which,  and  the  audience  to  which  Paul  spoke.  The  Christian 
religion  is,  in  its  very  birth  and  by  its  very  nature,  a  missionary  religion.  Christ  came  to 
seek  and  to  save  that  which  is  lost.  Departing  from  the  world,  he  left  this  mission  to  his 
follower.9.  Every  disciple  is  a  teacher.  Every  light  receiver  is  a  light  giver.  The  torch  is 
lighted  only  that  it  may  give  light.  Whosoever  enters  in  by  the  door  becomes  thereby  a 
shepherd  of  the  sheep.'  This  is  ingrained  into  at  least  our  theoretical  comprehension  of 
Christianity.  However  derelict  we  may  be  in  fulfilling  the  Christian  duty  of  mi.ssion.s,  we 
all  recognize  theoretically  that  the  Christian  religion  is  aggressive,  forth-putting,  missionary  ; 
having  for  its  aim  nothing  less  than  the  conversion  of  the  world. 

But  this  was  not  equally  true  of  the  Jewish  religion,  and  was  not  by  the  Pharisaic 
party  believed  to  be  true  of  it  at  all.  Judaism  was  not  a  propagating  but  a  self-protecting 
religion.     It  did  not  aim  to  make  converts  ;  it  aimed  simply  to  hedge  about  those  who  pos- 


John  10  :  2.     See  note  there. 


(11.  X.J  KOMANS.  IS.j 

sessed  it,  with  siicli  ^uanis  jind  jirott'ctiun.-,  ;is  would  pivvcnl  thum  iVtiiii  \>r[iv^  Kd  awa\  IVniu 
it  into  apostasy  and  idolatry.  Tlii'  ivlation  lK'tw('i.'n  Judaism  and  Christianity  may  bi;  com- 
pared to  the  rehition  between  the  Christian  cliihl  and  the  Christian  man.  The  first  duty  of 
the  chiM  is  to  avoid  evil  companions  ;  pre-eminently  tin-  lir>t  <luty  of  the  parent  is  to  guard 
the  child  against  evil  companions.  In  the  adolescent  period,  ])rotection  of  character  is  the 
first  and  most  sacred  obligation.  But  after  truth  is  measurably  learned,  after  convictions 
are  formed,  and  character  is  hardened,  and  the  armor  of  God  is  i)ut  f)n,  the  duty  changes  ; 
the  man  begins  to  take  on  the  missionary  duty,  to  welcome  evil  companions,  even  to  seek 
them  out.  He  follows  his  i\Iaster  ;  he  receives  sinners  and  eats  with  them.  Similarly, 
while  as  yet  the  monotheism  of  the  Jewish  people  was  but  a  half-formed  opinion,  and  their 
recognition  of  a  spiritual  God  but  an  ill-ilefined  sentiment,  wliile  they  were  liable  to  be 
turned  aside  to  the  polytheism  and  nature- worsliip  of  surrounding  nations,  isolation  and 
self-protection  were  the  first  necessity  of  their  national  life.  Not  until  the  adolescent  faith 
that  God  is  one,  not  niany,  and  is  imaged  by  man,  not  by  nature,  had  become  an  hereditary 
habit  of  mind,  an  invincible  conviction,  was  Israel  ready  to  become  a  missionary  nation. 
Then  the  fullness  of  time  had  come.  Then,  and  not  till  then,  was  Israel  prepared  to  receive 
the  commission  whicli  had  been  dimly  foreshadowed  from  the  beginning,  and  become  the 
bearer  to  other  peoples  of  the  glad  tidings  which  she  had  received  herself.  But  though  now 
equipped  for  this  service,  she  did  not  know  it.  The  habit  of  seclusion  and  exclusion  was 
fastened  upon  her.  It  must  be  broken.  She  must  learn  that  the  truth  which  it  had  taken 
her  so  many  years  to  acquire,  she  held  in  trust  for  the  world  ;  that  it  was  a  world-truth  for 
all  people  ;  and  she  the  bearer  of  it  to  the  darkened  nations.  This,  which  is  alphabetic  to 
us,  was  strange  doctrine  to  the  Jews  in  the  first  century.  If  we  do  not  appreciate  this,  we 
shall  misread  Paul's  arg^ument.  For  either  he  will  seem  to  us  to  be  elaborately  arguing  a 
truism,  or,  misapplying  his  argument  to  questions  of  to-day,  which  were  not  questions  in 
his  time,  we  shall,  in  misapplying  his  argument,  also  misread  it. 

The  argument  of  Paul  has  been  directed  against  this  hereditary  exclusiveness  of  the 
Jews.  He  has  shown  that  self-condemnation  is  a  universal  experience,  equally  characteristic 
of  Jew  and  Gentile  (chs.  I.  and  III.)  ;  that  sin  and  struggle  are  universal  facts,  belonging  to 
humanity,  not  to  the  Jews  only  (chs.  V.  and  VII.)  ;  that  the  consequences  of  divine  judgment 
are  the  same  for  all  peoples,  and  the  process  of  disciplinary  sorrow  working  out  redemption 
is  as  wide  as  creation  (ch.  VIII.)  ;  he  has  argued  that  the  Old  Testament  doctrine  of  election 
and  divine  sovereignty  does  not  militate  against  the  doctrine  that  God's  grace  is  for  all  men 
of  every  race,  clime,  tongue,  epoch  (ch.  IX.)  ;  and  he  now  presses  home  as  a  corollary 
from  this  argumentj  the  doctrine  that  the  Jews,  so  far  from  standing  in  the  way  of  the 
acceptance  of  the  Gentiles,  should  become  themselves  ministers  to  the  Gentiles.  The  argu- 
ment of  the  chapter  is  simple  and  easy  to  be  understood.  The  oidy  difficulties  in  it  are 
those  incidental  to  the  style  of  one  arguing,  as  the  Apostle  is  here  doing,  at  white  heat,  and 
with  the  almost  headlong  haste  of  one  who  is  too  eager  in  the  utterance  of  the  truth  which 
burdens  him,  to  stop  and  pick  his  words,  or  even  to  carefully  arrange  his  ideas.  That  argu- 
ment we  may  summarize  as  follows  : 

Eighteou.sness,  as  we  have  .seen,  comes  of  faith.  It  is  not  a  product  of  obedience  to 
some  external  law  ;  it  is  not,  therefore,  confined  to  those  who  are  living  under  a  revealed 
law.  It  is  the  product  of  faith  ;  it  is  sown  in  the  heart  which  receives  God,  the  God  who 
has  been. manifested  to  us  by  his  written  revelation.  Our  01<1  Testament  Scriptures  make 
this  clear.  They  tell  us  that  whosoever  .shall  call  on  the  name  of  the  Lord  shall  be  siived. 
That  name,  then,  must  be  revealed  to  those  that  know  it  not,  by  those  who  do  know  it. 
Tliis  argumi-nt  our  Old  Testament  Scriptures  recognize.     The  blessedness  of  this  message- 


184  ROMANS.  [Ch.  X. 

bearing  they  themselves  declare.  "  How  beautiful  are  the  feet  of  them  that  bring  glad 
tidings  of  good  things."  Faith  comes  by  hearing,  receiving,  believing.  Not  all  have 
received  :  for  Isaiah  sadly  asks,  "Who  (of  Israel)  hath  believed  our  report?"  Yet  all  have 
heard  ;  for  the  Psalmist  declared  of  the  ministry  of  nature  :  "  Their  sound  went  out  into 
all  the  earth  and  their  words  unto  the  ends  of  the  world."  So  then  they  of  Israel  who  do 
not  heed  the  spoken  revelation  are  not  children  of  faith  ;  and  they  among  the  Gentiles  who 
do  heed  the  nature-message  are  the  children  of  faith.  Is  this  new  doctrine  1  one  not  knoM^n 
of  old  to  Israel  ]  Not  at  all.  For  the  Old  Testament  prophets  have  made  it  clear  that 
Judaism  should  be  a  light  to  lighten  the  Gentiles.  Moses  intimates  it ;  Isaiah  declares  it 
explicitly.  The  doctrine  that  the  Gospel  is  for  humanity,  and  that  Israel  is  to  be  the 
bearer  of  that  message  to  all  humanity,  is  the  doctrine  of  Moses  and  the  prophets. 

If  this  is  a  correct  reading  of  this  chapter,  it  does  not  teach  that  no  one  can  be  saved 
unless  he  knows  what  we  call  the  Gospel ;  that  is,  the  history  of  the  incarnate  life  and 
passion  of  Jesus  Christ.  Paul's  citation  of  the  passage,  "  Their  sound  went  out  into  all  the 
earth,"  ought  to  be  sufficient  to  prevent  any  such  narrow  construction.'  The  reverse  is 
rather  implied.  The  broad  truth  is  that  God's  salvation  is  freely  offered  to  all  who  are 
willing  to  accept  it ;  that  salvation  comes  not  by  obedience  to  any  specific  enactment,  but  by 
the  reception  of  and  obedience  to  God.  And  the  necessary  deduction  is  that  any  one  who 
has  any  knowledge  of  God  is  imder  a  sacred  obligation  to  communicate  that  knowledge  to 
his  neighbor  ;  and  he  who  has  a  clearer  knowledge  to  him  whose  knowledge  is  less  clear. 
Upon  this  divine  obligation  of  love  Paul  places  the  claim  of  Christian  missions  upon  the 
hearts  of  Cliristian  believers.  Not  on  the  wholly  untenable,  and  truly  unthinkable  ground, 
that  God  has  shut  up  great  masses  of  mankind  to  eternal  death,  except  as  the  few  privileged 
ones  bestir  themselves  to  open  the  door  of  escape,  and  so  has  made  the  eternal  destiny  of 
the  many  to  depend  absolutely  and  finally  upon  the  fidelity  to  duty  of  the  few. 

•  Though  this  reference  is,  as  it  seems  to  me,  cuiiuusly  misread  by  the  commentators  generally,  and  its  sig- 
nificance darliened  if  not  destroyed.     See  note  on  vei-.  IS. 


Ch.  X.J 


ROMANS. 


185 


2  V 

Go.l, 

3  V 


CHAPTER    X. 

KTIIREN,  my  heart's  desire  and  prayer  to  God 

for  Israel  is.  that  thev  might  be  saved. 

or  1  bear  them  record,  that  thev  have  a  zeal  •  of 

but  not  according  to  knowledge. 

or  they  being  ignorant'' ol  God's  righteousness, 


J- 


and  going  about  to  establish  their  own  righteousness, 
have  not  submitted  themselves  unto  the  righteousness 
of  (iod. 

4  For  Christ  ts  Wie  end ''  of  the  law  for  righteousness 
to  every  one  that  believeth. 

5  For  Moses  describeth '' the  righteousness  which  is 
of  the  law.  That  the  man  which  doeth  those  things 
shall  live  by  them. 


a  ch.  9  i  SI  ;   Acts  21  :  SO.  .  .  .  b  ch.  9  :  30.  .  .  .  o  Ht-b.  10  :  14. 


Ch.  10  :  VWVS  MISSIONARY  ARfiUMKNT.  —  Thk 
Christian's  heart'.*  delight  and  heart's  desire. 
—Zeal  without  knowledge  illustrated.— Rest- 
less  SEEKING  ;    quiet  RECErVINO. — ThE    AIM    OF  THE 

LAW. — The  law  a  school-master  to  lead  us  to 
Christ  — Righteousness  by  faith  described.— The 

KINGDOM  of  heaven  IS  WITHIN  YOU.— ThK  CONDITION 
OF  SALVATION  I  FAITH  IN  THE  HEART,  WITNESSED  BY 
THE    LIFE.— The    universal    NEED  :     THE     UNIVERSAL 

Gospel.- A  chain  without  a  break:  believing  re- 
quires  HEARING  ;     hearing   PREACHING  ;    PREACHING 

SENDING.— Missionary  intimations  in  the  O.  T.— 
The  Jew  may  hear  and  not  believe  ;  the  Gentile 

MAY  believe  though  HE  HAS  NOT  HEARD. 

1-1.  Brethren.  Language  of  afEection  ad- 
dressed primarily  to  the  Jews.  The  word  makes 
a  transition  from  the  language  of  condemnation 
of  the  preceding  chapter  to  one  of  mitigated 
severity  and  deep  love  ;  like  that  of  a  parent  who 
chides  a  child,  and  then,  as  if  fearing  the  evil 
effect  of  excessive  severity,  adds  words  of  love 
and  recognition  of  modifying  considerations. 
"  There  was  something  that  thi.'  Jew  had,  though 
not  the  righteousness  of  faith.  He  was  not  a 
sinner  of  the  Gentiles.  lie  had  a  zeal  for  God, 
he  had  the  mark  of  distinction  which  it  lias  been 
said  made  Jacob  to  be  preferred  to  Esau ;  '  he 
was  a  religious  man.'" — (Jowett.) — My  heart's 
delight  and  prayer  to  God  is  for  them  that 
they  might  be  saved.  "  E,'d',xlu  (rendered 
desi)-e)  is  seldom  if  ever  used  to  signify  the  motion 
of  desire,  but  imports  tlie  rest  of  approved  na/is- 
faction.'" — {Aford.)  The  meaning  is  that  the 
burden  of  his  prayer  is  for  Israel's  salvation,  as 
that  salvation  would  be  his  heart's  delight. — For 
I  bear  witness  for  them,  lie  bears  this  wit- 
ness to  the  Gentiles,  who  are  also  continually  in 
the  Apostle's  mind,  his  letter  being  addressed  to 
a  church  composed  of  both  Jews  and  Gentiles. — 
That  they  have  a  zeal  for  God.  A  heat,  an 
entliusiasin  ;  literally,  a  boiling. — But  not  ac- 
cording to  knowledge.  As  explained  by  what 
follows;  they  do  not  understand  the  nature  of 
nor  the  way  to  that  righteousness  which  is  alone 
well  pleasing  to  God. — For  being  ignorant  of 
(iod's  righteousness.  Not  the  way  of  justifi- 
lication  appointed  by  God,  but  the  rigliteousness 
wliich  belocgs  to,  proceeds  from,  unites  with, 
and  is  therelbre  acceptable  to  God.  The  meaning 
is  made  sufliciently  clear  by  the  contrast  afforded 
by  the  next  clause. — And  seeking  to  estab- 


lish their  own  righteousness.  Every  word 
is  significant.  The  process  of  Pharisaism  is  one 
of  perpetual  endeavor,  never  accomplishing  its 
end ;  it  is  a  knocking  wliich  never  enters  in,  a 
seeking  which  never  finds.  The  righteousness 
is  never  established ;  the  soul  is  never  at  rest. 
Their  own  righteousness  is  a  righteousness  which 
comes  from  themselves,  their  own  acts,  as  dis- 
tinct from  the  righteousness  which  is  the  gift  of 
God. — Were  not  subject  to  the  righteous- 
ness of  God.  The  language  implies  a  certain 
passivitj' ;  at  least  a  receptive  and  obedient  tem- 
per of  mind  which  accompanies  faith  in  God,  as 
opposed  to  the  eager,  zealous,  restless  temper  of 
mind  which  accompanies  trust  in  one's  self. — For 
C:hrist  is  the  end  of  the  law.  "  The  object 
at  which  the  law  is  aimed"  (i  Tim. 3:5). — (Aford.) 
Comp.  Gal.  3  :  24.  The  object  of  the  law  was 
historically  to  prejiare  for  the  coming  of  the 
Messiah  ;  it  is  ethically,  and  in  each  individual, 
to  prepare  for  the  entrance  of  Christ  into  the 
individual  heart,  that  the  individual  may  be  con- 
formed to  the  same  image. — For  righteous- 
ness. As  Christ  is  the  end  of  the  law,  so  a 
Christ-like  character  in  each  believer  is  the  end 
of  Christ's  redemptive  work.  What  the  law 
could  not  do  because  it  was  weak  through  the 
flesh,  Christ  does  (<-h.  8 :  a,  4). — To  every  one 
that  exercises  faith.  Receives  the  spirit  of 
Christ  by  faith  as  a  transforming  power  in  his 
own  life.  Beware  of  imagining  that  "  believeth  " 
means  entertaining  some  intellectual  opinion 
about  Christ  or  the  plan  of  salvation.  The 
meaning  is  well  interpreted  by  L'ount  Tolstoi, 
"  Life  "  in  Count  Tolstoi,  and  "  Righteousness  " 
in  Paul  being  synonymous.  "The  Gospel  is  the 
announcement  that  the  source  of  all  is  not  an 
external  God,  as  some  think,  but  the  Spirit  of 
Life.  Without  it  there  is  no  life  ( righteousness) ; 
all  men  are  alive  (righteous)  only  through  it; 
and  those  who  do  not  understand  this,  but  sup- 
l)ose  the  flesh  to  be  the  foundation  of  life  1  right- 
eousness), deprive  themselves  of  the  true  life 
(righteousness) ;  whereas,  those  who  understand 
that  they  are  alive  (righteous),  not  through  the 
flesh,  but  through  the  8i)irit,  have  the  true  life 
(righteousness),  that  has  been  shown  by  Jesus 
Christ."     (^f;/  (hrifes-sion,  p.  16.5.) 

5-8.  In  this  passage  Paul  cites,  to  illustrate 
the  contrast  between  the  righteousness  which  is 


186 


ROMANS. 


[Ch.  X. 


6  But  the  righteousness  which  is  of  faith  speakethon 
this  wise,  Saj' '  not  in  thine  heart,  Wtio  shall  ascend 
into  heaven  ?  (that  is,  to  bring  Christ  down  from 
above  :) 

7  Or,  Who  shall  descend  into  the  deep  ?  (that  is,  to 
bring  up  Christ  again  from  the  dead.) 

8  Hut  what  saith  it  ?  The  word  is  nigh  thee.  C7'en  in 
thy  mouth,  and  in  thy  heart :  that  is,  the  word  of  faith, 
■which  we  preach  ; 

9  That  if  thou  shall  confess  with  thy  mouth  the  Lord 


Jesus,  and  shalt  believe  in  thine  heart '  that  God  hath 
raised  him  from  the  dead,  thou  shalt  be  saved. 

10  For  with  the  heart  man  believeth  unto  righteous- 
ness ;  and  with  the  mouth  confession  is  made  unto  sal- 
vation. 

11  For  the  scripture  saith,''  Whosoever  believeth  on 
him  shall  not  be  ashamed. 

12  For'  there  is  no  difference  between  the  Jew  and 
the  Greek:  for  J  the  same  Lord  over  all  is  rich  unto  all 
that  call  upon  him. 


e  Deut.  30: 12-U f  1  John  4:  2....g  Acts  8  :37....h  Isa.  28: 16;   49:  23 i  Acts  15  :  9  ;    Gal.  3  :  28 j  1  Tim.  2  :  5. 


of  the  law  and  the  righteousness  which  is  of 
faith,  two  passages  in  the  writings  of  Moses  ;  the 
first  from  Lev.  18  :  3-.5,  the  second  from  Deut. 
oO  :  11-14.  A  comparison  of  these  two  passages 
will  make  it  very  clear  that  the  righteousness  of 
the  law  and  the  righteousness  of  faith  are  not 
two  inconsistent  and  mutuallj-  exclusive  methods ; 
one  human  and  false,  the  other  divine  and  true. 
Both  of  them  Paul  finds  illustrated  in  the  law  of 
God  and  the  writings  of  one  of  the  greatest  of 
the  prophets.  The  first  prepares  for  the  second. 
Obedience  to  the  moral  code,  ethical  righteous- 
ness, is  an  essential  condition  of  receiving  the 
higher  spiritual  life,  the  righteousness  of  faith. 
In  Leviticus,  Moses  tells  the  children  of  Israel 
that  they  must  not  carry  with  them  the  immoral 
practices  of  Egypt,  nor  conform  to  the  immoral 
practices  of  the  Canaanites  ;  and  he  illustrates 
this  by  a  series  of  prohibitions  of  gross  sensual 
practices  common  among  the  heathen.  In  Deuter- 
onomy he  sets  forth  the  higher  law  of  spiritual 
life,  of  love  toward,  consecration  to,  union  with 
God,  and  tells  them  that  for  this  mystery  of 
godliness  they  need  not  search  the  heavens  or  go 
across  the  sea  ;  they  have  but  to  look  into  their 
own  heart,  and  find  there  the  God  who  wUl  give 
this  spiritual  righteousness  to  them.  In  Ps.  24 
the  same  principle  is  set  forth.  "He  that  hath 
clean  hands  and  a  pure  heart ;  who  hath  not 
lifted  up  his  soul  unto  vanity,  nor  sworn  deceit- 
fully ;  he  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of  his 
salvation."  The  same  ]irinciple  is  implied  in 
Matt.  7  :  7-14,  where,  after  declaring  that  everj- 
one  that  asketh  receiveth — the  doctrine  of  right- 
eousness by  faith — Christ  adds  the  Golden  Rule 
and  the  reqairement,  '•  Enter  ye  in  at  the  straight 
gate."  In  brief,  faith  is  impossible  without 
repentance ;  receiving  righteousness  by  faith 
comes  only  by  and  with  obedience  to  conscience. 
There  has  been  some  difficulty  in  explaining  the 
variation  between  the  Apostle's  quotation  and 
the  original  in  Deuteronomy.  The  simplest  and 
most  natural  explanation  is  the  most  probable  ; 
that  the  Apostle,  in  the  heat  of  extemporary 
dictation,  did  not  stop  to  look  up  the  passage, 
but  quoted  from  memory.  He  was  careless  as 
to  phraseology ;  and  the  meaning  of  the  original 
and  of  his  quotation  is  the  same  :  Do  not  think 


to  do  some  extraordinary  thing  to  please  God ; 
or  to  make  some  extraordinary  search,  as  by 
ascending  into  heaven  or  going  into  hades,  for 
your  redemption  ;  your  Redeemer  is  nigh  ;  he  is 
to  be  found  in  your  heart,  and  in  its  natural  and 
simplest  expression. 

9-13.  If  thou  shalt  confess  with  thy 
mouth  *  *  *  and  believe  in  thine  heart. 
These  are  not  put  as  different  and  inconsistent 
conditions,  but  as  different  aspects  of  one  and 
the  same  condition,  for  out  of  the  abundance  of 
the  heart  the  mouth  speaketh.  One  might  be- 
lieve with  the  head  and  not  confess ;  but  if  this 
belief  is  a  belief  of  the  heart,  if  it  controls  the 
motive  powers  and  ?o  orders  the  life,  it  will  find 
expression  in  the  life.  The  mouth  here  stands 
for  the  whole  expression  of  the  life,  whether  by 
word  or  deed  ;  being  the  most  natural  organ  and 
symbol  of  expression  of  the  life  within.  Observe 
that  the  resurrection,  not  the  incarnation,  is  put 
forth  by  the  Apostle  as  the  object  of  faith.  This 
may  be  partly  because  the  resurrection  as  the 
culmination  of  the  life,  and  the  grandest  and 
most  crowning  miracle,  carries  with  it  all  the 
rest ;  but  it  is  also  certainly  partly  because,  his- 
torically, the  Apostle  bases  faith  in  Christianity, 
as  a  divine  power  unto  salvation,  upon  the  res- 
urrection  (Acts   l.".  :  33,  34;  17  :  31  ;   1   Cor.   15  :  V,)\   and 

partly  because,  spiritually,  he  bases  the  redemp- 
tion of  the  individual  upon  faith  in  a  risen  and 
living  Christ  working  in  the  hearts  and  lives  of 
those  that  receive  him  (ch.  5  :  lO;  6:4,  5). — With 
the  heart  faith  is  exerci.sed  unto  salva- 
tion, and  with  the  mouth  confession  is 
made  unto  salvation.  According  to  some 
commentators  a  distinction  is  intended  by  this 
antithesis  ;  faith  being  the  condition  of  personal 
righteousness,  but  confession  the  condition  of 
ultimate  and  perfect  sah'ation  ;  in  other  words, 
faith  is  necessary  to  inward  justification,  and  con- 
fession to  outward^  membership  in  the  church. 
Jowett's  interpretation  seems  to  me  the  more 
natural  one  :  "It  is  better  to  acknowledge  that 
the  antithesis  is  one  of  style,  as  at  4  :  25."  As 
the  mouth  is  the  symljol  of  all  expression  of  the 
inward  life,  so  the  heart  stands  for  the  whole 
inner  man,  especially  the  motive  powers  and  the 
will. — Whosoever  believeth  *  *  *  who- 
soever shall   call.     The  citations  are  from 


C'li.  x. 


RUMAKS. 


187 


13  For'  whosoever  shall  call'  upon  the  name  of  the 
Lord  shall  be  saved. 

14  How  then  shall  they  call  on  him  in  whom  they 
have  not  believed  ?  and  how  shall  they  believe  in  him 
of  whom  they  liave  not  heard?  and  how  shall  they 
hear  without  a  preaclier  ? 

15  Ami  how  shall  they  preach,  except  they  be  sent  ? 
as  it  is  written.'"  How  beautiful  are  the  feet  of  them 
that  i)reach  the  gospel  of  peace,  and  bring  glad  tidings 
of  good  things ! 


16  But  they  "  have  not  all  obeyed  the  g<jspel.  For 
F^saias  saith,"  Lord,  who  hath  believed  our  report  ? 

17  So  then  faith  coineth  by  hearing,  and  hearing  by 
the  word  ol  (lod. 

18  Hut  I  say.  Have  they  not  hoard?  Ves,  vtrily, 
their  1'  sound  went  into  all  the  earth,  and  their  worcis 
unto  the  ends  of  tlie  world. 

19  Hut  I  say,  Did  not  Israel  know  ?  First  Moses 
saith,t  I  will  provoke  you  to  jealousy  by  them  that 
are  no  people,  and  by  a  foolish  nation  '  I  will  anger 


k  Joel  2:S2....1  1  Cor.  1  :•.>.... 


•l:':  N'»li.  !:!.'> n  Acts  28 :  24 ;   Ilcb.  4  :  2 o  Isa.  53  : 1 ;  John  12  :  38..,. p  Pa.  19 :  4;  Matt. 

28  :  19  ;    Col.  1  :  6,  23 q  Deut.   32  :  21 r  Tit.  3  :  3. 


Isaiah  '28  :  1(5,  and  Joel  2  :  32 ;  the  object  of  the 
Apostle  is  to  enforce  again,  bj-  citation  fromO.  T. 
prophets,  the  universality  of  the  grace  of  God, 
and  its  free  offer  to  all  men  on  the  same  condi- 
tions. Observe  that  condition  is,  not  an  under- 
standing of  the  truth  about  God,  but  a  calling 
upon  God;  the  first  would  depend  upon  a  meas- 
ure of  correct  information,  the  latter  is  depend- 
ent only  upon  a  personal  .sense  of  sinfulness  and 
need.     Comp.  ch.  2:7;  Isaiah  ^>  :  22. 

14-21.  "The  passage  which  follows  is,  in  style, 
one  of  the  most  obscure  jiortions  of  the  Epistle. 
The  obscurity  comes  from  the  argument  lieing 
founded  on  passages  of  the  O.  T.  The  struct- 
ure becomes  disjointed  and  unmanageable  from 
the  number  of  the  quotations.  Some  trains  of 
thought  are  carried  on  too  far  for  the  Apostle's 
piiri)ose,  while  others  arc  so  briefly  hinted  at  as 
to  be  hardly  intelligible.  Yet  if,  instead  of  en- 
tangling ourselves  in  the  meshes  of  the  success- 
ive clauses,  we  place  ourselves  at  a  distance  and 
.survey  the  whole  at  a  glance,  there  is  no  difficulty 
in  understanding  the  general  meaning.  No  one 
can  doubt  that  the  Apostle  intends  to  say  that 
the  prophets  had  already  foretold  the  rejection 
if  the  Jews  and  the  acceptance  of  the  Gentiles. 
But  the  texts  by  which  he  seeks  to  prove  or 
express  this,  are  interspersed  partly  with  difficul- 
ties which  he  himself  felt ;  partly  also  with  gen- 
eral statements  about  the  mode  in  which  the 
Gospel  was  given." — {Jowctt.)  The  object  is,  I  be- 
lieve, as  explained  on  pages  18:^,  184,  to  urge  on  to 
the  Jews  the  duty  of  aggressive  missionary  work 
from  which  their  whole  national  habit  held  them 
back.  In  ])ursuing  this  object,  Paul  has  already 
shown  that  the  Gospel  is  intended  for  all ;  then 
he  argues  that  to  make  it  efficacious,  the  Lord  of 
Life  and  Light,  the  Healer,  Heli)er,  Saviour,  the 
One  who  is  manifested  in  and  through  the  Mes- 
siah, must  be  made  known  to  the  pagans ;  then 
he  cites  as  supporting  this  doctrine  the  words  of 
Isaiah  52  ;  7;  then  he  cites  Isaiah  53  ;  1.  Who 
hath  heard  our  report,  as  it  were  parenthetically, 
to  bring  tiie  Jews  to  the  consciousness  that  they 
have  ignored  the  mes.sage  wlum  it  was  brought  to 
them  ;  a  logical  diversion,  but  not  really  a  diver- 
bi<jn,  because  in  awakening  in  the  mind  of  tlie 


Jew  a  sense  of  his  own  guilt,  he  makes  the  Jew 
sympathize  with  the  Gentiles  whom  he  has  been 
accustomed  to  consider  as  sinners  and  outcasts  ; 
then  he  turns  again  to  the  (ientiles,  cites  Ps.  19 : 4, 
in  which  the  nature-testimony  to  God,  bearing 
its  witness  to  all  peoples,  is  set  forth,  and  so 
infers  the  culpability  of  the  Gentiles  who  have 
also  had  and  rejected  a  message,  the  argument 
being  in  spirit  analogous  to  that  more  fully  drawn 
out  in  ch.  2  :  (5-;34,  and  like  that  addressed  alter- 
nately to  both  Jews  and  Gentiles.  Meyer  and 
Alford  both  interpret  differently  ;  they  regard 
the  whole  argument  as  addressed  to  the  Jews, 
and  understand  the  quotation  from  Ps.  Ill  to  be 
applied  by  Paul  to  the  i(;vcaled  word  of  God. 
But  this  seems  to  me  unnatural  and  to  violate 
the  i)laiu  meaning  of  the  Psalmist.  It  is  true 
that  Paul  is  careless  about  verbal  accuracy  in 
his  quotations  ;  but  that  he  ever  misinterprets 
0.  T.  Scripture  in  order  to  enforce  his  teaching, 
I  should  be  very  unwilling  to  believe. — Did  not 
Israel  know  i  KiKtw  what?  Not  the  Gospel, 
nor  the  rejection  of  the  Jews  spoken  of  in  the 
following  chapter;  but  "the  fact  that  such  a 
general  proclamation  of  the  Gospel  would  be 
made  as  has-been  mentioned  in  the  last  verse, 
raising  up  the  Gentiles  into  eipiality  and  rivalry 
with  themselves." — (Alford;  so  id. so  Meijer,  Tln>- 
luck,  eh:)  The  (luotations  that  follow  constitute 
an  affirmative  answer  to  this  ({uestion. — First, 
Moses  saith.  Fimt,  because  he  is  in  time  the 
first  of  the  prophets,  and  the  one  in  whose 
writinu,s,  therefore,  such  a  revelation  of  the 
;  glory  of  the  later  days  would  be  least  h)oked  for, 
.  The  reference  is  to  Deut.  32  :  31.  "God  there, 
in  the  .song  of  Moses,  threatens  the  idolatrous 
Israelites,  that  he  on  his  jiart  will  bless  the  Gen- 
tile people,  and  thereby  incite  the  former  to 
jealousy  and  to  wrath,  as  they  had  incited  him 
by  their  worship  of  idols.  Paul  recognized  in 
this— according  to  the  rule  of  the  constancy  of 
the  divine  ways  in  the  historj'  of  the  develop- 
ment of  the  theocracy— a  type  of  the  attaining 
of  the  Gentiles  to  i>:irticipation  in  the  cominun- 
ion  of  God's  peojile,  wiiereliy  the  jc.ilnu.sy  and 
wrath  of  thr  Jews  will  he  excited."  -(  Mi'ijer.) — 
Isaiali  is  very  hold.     He  states  .vpliiiilv  and 


188 


ROMANS. 


[Ch.  X, 


20  But  Esaias  is  very  bold,  and  saitb,  I  *  was  found 
of  them  that  sought  me  not ;  I  was  made  manifest  unto 
them  that  aslced  not  after  me. 


21  But  to  Israel  he  saith,  All  day  long  I  have 
stretched  forth  my  hands  unto  a  disobedient  and  gain- 
saying people. 


e  Isa.  65  :  1,  i. 


clearly  what  Moses  states  enigmatically  and 
obscurely.  The  meaning  of  both  is  more  clearly 
brought  out  by  Paul  in  the  following  chapter, 
where  he  maintains  that  the  rejection  of  Israel 


is  that  the  Gentiles  may  be  received,  and  so 
finally  all,  both  Jews  and  Gentiles,  may  enter 
into  the  divine  life. 


CHAPTER    XI. 


OUR     DEBT    TO    JUDAISM, 


I  BAT  then,  Did  God  cast  off  his  people  ?  God  forbid.  For  I  also  am  an  Israelite,  of  the 
seed  of  Abraham,  of  the  tribe  of  Benjamin.  God  did  not  cast  off  his  people  which  he  foreknew. 
Or  wot  ye  not  what  the  scripture  s^aith  'of  Elijah  ?  how  he  pleadcth  with  God  against  Israel, 
Lord,  they  have  killed  thy  prophets,  they  have  digged  down  thine  altars  :  and  I  am  left  alone, 
and  they  seek  my  life.  But  what  saith  the  answer  of  God  unto  him  ?  I  have  left  for  myself 
seven  thousand  men,  who  have  not  bowed  the  knee  to  Baal.  Even  so  then  at  this  present  time 
also  there  is  a  remnant  according  to  the  election  of  grace  But  il'  it  is  by  grace,  it  is  no  more  of 
works :  otherwise  grace  is  no  more  grace.  What  then  f  That  which  Israel  secketh  for,  that  he 
obtained  not ;  but  the  election  obtained  it,  and  the  rest  were  hardened  ;  according  as  it  is  writ- 
ten, God  gave  them  a  spirit  of  stupor,  eyes  that  they  should  not  see,  and  ears  that  they  should 
not  hear,  unto  this  ver>'  day.    And  David  saith. 

Let  their  table  be  made  a  snare,  and  a  trap. 
And  a  stumblingblock,  and  a  recomjjense  unto  them  : 
Let  their  eyes  be  darkened,  that  they  may  not  see, 
And  bow  thou  down  their  back  alway. 

*  I  say  then.  Did  they  stumble  that  they  might  fall  ?  God  forbid :  but  by  their  ^fall  salvation^* 
cotiie  unto  the  Gentiles,  for  to  provoke  them  to  jealousy.  Now  if  their  fall  is  the  riches  of  the 
world,  and  their  loss  the  riches  of  the  Gentiles  ;  how  much  more  their  fulness  ? 

But  I  speak  to  you  that  are  Gentiles.  Inasmuch  then  as  I  am  an  apostle  of  Gentiles,  I 
glorify  my  ministry :  if  by  any  means  I  may  provoke  to  jealousy  fhem  that  are  my  flesh,  and 
may  save  some  of  them.  For  if  the  casting  away  of  them  is  the  reconciling  of  the  world,  what 
shall  the  receinng  of  them  be,  but  life  from  the  dead  ?  And  if  the  firstfruit  is  holy,  so  is  the 
lamp:  and  if  the  root  is  holy,  so  are  the  branches.  But  if  some  of  the  branches  were  broken  off, 
and  thou,  being  a  wild  olive,  wast  grafted  in  among  them,  and  didst  become  partaker  with  them 
■■of  the  root  of  the  fatness  of  the  olive  tree:  glory  not  over  the  branches:  but  if  thou  gloriest,  it 
is  not  thou  that  bearest  the  root,  but  the  root  thee.  Thou  wilt  say  then.  Branches  were  broken 
off,  that  I  might  be  grafted  in.  Well;  by  their  unbelief  they  were  broken  off,  and  thou  standest 
by  thy  faith.  Be  not  highminded.  but  fear :  for  if  God  spared  not  the  natural  branches,  neither 
will  he  spare  thee.  Behold  then  the  goodness  and  severity  of  Gtod :  toward  them  that  fell, 
severity;  but  toward  thee,  God's  goodness,  if  thou  continue  in  his  goodness:  otherwise  thou 
also  Shalt  be  cut  off.  And  they  also,  if  they  continue  not  in  their  unbelief,  shall  be  grafted  in: 
for  God  is  able  to  graft  them  in  again.  For  if  thon  wast  cut  out  of  that  which  is  by  nature  a 
wild  olive  tree,  and  wast  grafted  contrary  to  nature  into  a  good  olive  tree :  how  much  more  shall 
these,  which  are  the  natural  branchex.  be  grafted  into  their  own  olive  tree  ? 

For  I  would  not,  brethren,  have  you  ignorant  of  this  mystery,  lest  ye  be  wise  in  your  own 
conceits,  that  a  hardening  in  part  hath  befallen  Israel,  until  the  fulness  of  the  Gentiles  be  come 
in;  and  so  all  Israel  shall  be  saved  :  even  as  it  is  written. 

There  shall  come  out  of  Zion  the  Deliverer; 
He  shall  turn  away  'ungodliness  from  Jacob: 
And  this  is  ^my  covenant  unto  them, 
When  I  shall  take  away  their  sins. 

Afl  touching  the  gospel,  they  are  enemi(;8  for  your  sake:  but  as  touching  the  election,  they  are 
beloved  for  the  fathers'  sake  For  the  gifts  and  the  calling  of  God  are  "without  repentance. 
For  as  ye  in  time  past  were  disobedient  to  God.  but  now  have  obtained  mercy  by  their  disobedi- 
ence, even  so  have  these  also  now  been  disobedient,  that  by  the  mercy  shewn  to  you  they  also 
may  now  obtain  mercy.  For  God  hath  shut  up  all  unto  disobedience,  that  he  might  have  mercy 
upon  all. 

O  the  depth  'of  the  riches  "both  of  the  wisdom  and  the  knowledge  of  God  I  how  unsearch- 
able are  his  judgements,  and  his  ways  past  tracing  out!  For  who  hath  known  the  mind  of  the 
Lord?  or  who  hath  been  his  counsellor?  or  who  hath  first  given  to  him,  and  it  shall  be  recom- 
pensed unto  him  again?  For  of  him,  and  through  him,  and  unto  him,  are  all  things.  To  him 
l)e  the  glory  'for  ever.    Amen. 


*  Begin  the  para- 
graph here  iaste«d 
of  at  Ter.  IS.— 
Am.Com. 

2  Or,  trespass. 


3  Many  ancient  au- 
thorities read  of 
the  root  and  o/tie 
fatness. 


4  Or.  ungodlinesBM 

5  Gr.  tfit  covenatU 
from  me. 


6  Or.  not  repented 
of 


7  Or,  of  the  riches 
and  the  wisdom, 
.tc. 

H  Or,  both  of  wis- 
dom, <tc. 

9  Or.  unto  the  age*. 


I'JU  liUMA^N^.  [Ch.  XI. 

It  may  not  unnaturally  seem  to  the  student  that  this  eleventh  chapter  has  no  particu- 
lar relation  to  the  problems  of  the  nineteenth  century.  The  conditions  which  existed 
in  the  first  century,  and  gave  rise  to  this  chapter,  exist  no  longer.  The  Jews  looked  upon 
the  Greeks  and  Romans  with  abhorrence  as  an  outcast  people.  The  Greek  and  Romans 
looked  upon  the  Jews  with  contempt,  as  a  narrow-minded,  superstitious,  and  uncultivated 
people.  A  great  gull'  was  fixed  between  them.  That  there  was  any  thing  common  in  their 
origin,  nature,  or  destiny,  neitlier  imagined.  That  there  was  any  brotherhood  of  man, 
which  included  in  itself  all  races  and  nationalities,  no  one  thought.  The  Church  of  Christ 
called  into  itself  adherents  from  both  Jew  and  Gentile.  But  when  they  had  come  into  the 
Church,  they  had  at  first  nothing  in  common  except  their  faith  in  Christ.  The  great  gulf 
which  .separated  them  without  the  Cliurch  still  existed,  though  narrowed,  as  a  division 
within  the  Cliurch.  In  this  chapter  Paul  attempts  to  close  up  tlie  breach.  He  does  this 
with  an  orator's  true  genius  ;  not  by  logical  argument  t(j  sh(nv  that  these  race  prejudices 
were  illogical ;  race  prejudices  are  not  founded  on  reason,  and  can  not  be  dissipated  by 
reason.  He  does  it  by  considerations  whose  aim  it  is  tu  destroy  the  prejudice  altogether. 
To  the  Jew  he  has  shown  in  the  previous  chapter  that  God  always  included  the  Gentile  in 
his  grace.  The  Gentiles  were  never  a  cast-off  people.  To  the  Gentile  he  shows  in  this 
chapter  their  indebtedness  to  the  Jew.  Their  prejudice  is  against  a  people  whose  debtor 
they  are,  and  through  whom  they  have  been  received  into  the  privileges  of  the  Gospel. 
Thus  he  plays  off  one  prejudice  against  the  other,  that  he  may  neutralize  both.  In  speak- 
ing to  the  Jews  his  thought  includes  the  Gentiles  ;  in  speaking  to  the  Gentiles  he  seeks  to 
provoke  to  jealousy  his  own* people,  the  Jews,  that  he  may  save  some  uf  them. 

But  the  condition  which  existed  in  Rome  in  the  first  century  does  not  exist  in  the  nine- 
teenth century  in  the  United  States.  There  is  no  .such  division  between  Jew  and  Gentile 
now  as  then.  The  chapter  seems  to  belong  to  a  past  age.  We  read  it  with  interest  as 
a  record  of  religious  labors  that  have  achieved  their  end  ;  but  not  as  a  word  of  instruction 
whose  doctrine  our  own  times  need.  And  therefore  we  read  it  very  little.  It  is  quite  safe 
to  say  that  most  Bible  readers,  if  not  most  students  of  Romans,  skip  chapters  nine,  ten,  and 
eleven,  in  their  reading,  as  utterances  that  have  no  relation  to  modern  problems,  and 
therefore  contain  little  or  no  instruction  for  modern  Christians.  But  is  it  quite  certain  that 
this  is  a  correct  conclusion  ]  Few  readers  of  the  Bible  probably  fijrmulate  it ;  they  act  upon 
without  ever  really  stating  it.     It  will  not  bear  statement.     Fonuulating  it  proves  it  false. 

Since  Paul's  time  Paul's  apprehension  has  been  fully  justified.  The  contempt  of  the 
Jew  for  the  Gentile  has  been  more  than  repaid  by  the  Gentile's  contempt  for  the  Jew.  The 
Jew  has  been  despised  as  an  outca.st.  Every  indignity  has  been  heaped  upon  him.  He  has 
been  a  man  without  a  country;  every-where  a  stranger  in  a  strange  land ;  every- where  an  exile; 
unprotected  by  the  law;  uncared  for  by  the  Church;  the  avenues  to  preferment  forbidden 
to  him  ;  refused  political  privileges  and  political  rights  ;  hindered  in  or  absolutely  pro- 
liibited  from  pursuing  honorable  callings  and  professions ;  denied  facilities  accorded  to  all 
others  for  education ;  in  the  country  a  vagabond,  in  the  cities  shut  up  in  quarters  always 
restricted  and  unhealthy,  and  often  absolutely  loathsome.  The  pictures  which  Shakespeare, 
Walter  Scott,  and  Robert  Browning  have  afi'orded  of  the  Christian's  treatment  of  the  Jew,  of 
the  prejudice  in  Christian  hearts  against  the  Jew,  are  terribly  realistic.  Even  in  our  own 
time  and  our  own  land,  where  legal  restrictions  and  disabilities  are  impossible,  the  prejudice 
which  has  in  times  past  so  wronged  them,  still  continues,  and  has  shown  itself  in  exclusion 
from  social  intercourse,  and  even  from  public  hotels.  As  long  as  this  prejudice  against  the 
Jewish  people  continues,  so  long  the  considerations  which  Paul  addresses  to  his  Gentile 
readers  in  the  eleventh  chajiter  of  Romans  can  not  be  considered  out  of  date. 


Cif.   \I.]  '  K'U.MANS.  191 

The  worUr.s  silvatioii  i.s  of  the  Jews.'  This  is  the  hrst,  fireat,  indisputable  historical 
fact.  Christianity  itself  is  a  },'raft  on  Judaism;  the  ^lory  of  Christianity  is  tiie  glory  of 
the  fruit  of  a  ripened  Judai^nl.  It  is  true  that  the  graft  has  taken  the  place  of  the  old 
stock;  but  it  is  true  that  the  graft  could  have  borne  no  fiuit  if  there  had  been  no  stock  on 
which  to  graft  it.  To  Judaism  we  owe  the  political  institutions  of  a  free  state.  The  germs 
of  popular  government  are  all  to  be  found  in  the  elements  of  the  Hebraic  commonwealth 
under  Moses:  popular  suftVage  ;  government  organized  into  its  three  departments,  the  le"is- 
lative,  the  executive,  and  the  judicial;  two  great  representative  assemblies,  a  House  of  Depu- 
ties and  a  Senate ;  a  system  of  laws  independent  of,  not  emanating  from,  the  will  of  a  single 
despot ;  provisions  of  mercy  mitigating  the  severity  of  absolute  justice,  and  forbidding  the 
cruelty  of  perscmal  revenge."  To  Judaism  we  owe,  if  not  monotheism,  at  least  the  concep- 
tion of  God  as  the  Father  of  the  human  race.  It  may  indeed  be  contended,  with  some  show^ 
of  reason,  that  back  of  all  polytheistic  .systems  there  was  a  general  faith  in  one  Great  Spirit 
from  whom  all  lesser  deities  proceeded,  and  for  whom  they  administered.  But  the  personal 
and  paternal  relation  of  God  to  the  human  race  is  not  to  be  found  outside  the  Hebraic  life 
and  literature.  "  Like  as  a  Father  pitieth  them  that  fear  him  "  is  a  sentiment  not  discover- 
able in  any  songs  of  worship  except  in  those  sung  in  the  old  Hebrew^  temple.  Neither  the 
Brahm  of  India,  nor  the  Jupiter  of  Greece,  nor  the  Jove  of  Rcune,  nor  the  Thor  of  the 
Norse  legends,  nor  the  Great  Spirit  of  the  North  American  aborigines  bear  any  resemblance 
to  the  Father  of  Hebrew  faith.  The  "Our  Father  "of  our  childhood  we  have  inherited 
from  the  despised  Jew.  From  them  al.so  we  have  received  a  religion  that  is  ethical  and 
ethics  that  are  religious.  China  had  ethics  without  religion  ;  Greece  and  Rome  religion 
without  ethics.  A  religion  which  taught  both  reverence  toward  God  and  duty  toward  man, 
and  found  the  sanction  of  duty  toward  man  in  reverence  toward  God,  a  religion  that  teaches 
that  men  please  God  only  by  serving  their  fellow-men,  the  world  has  obtained  from  the 
prophets  of  Judaism.  I  do  not  forget  the  teachings  of  Buildha,  which,  in  their  j^rimitive 
and  purest  forms,  recognize  no  religious  merit  except  in  works  of  charity  and  mercy;  but 
neither  do  I  forget  that  he  gave  to  his  followers  neither  the  inspiration  of  love  nor  of  hope ; 
neither  an  expectiiti(jn  of  doing  that  which  would  be  well  pleasing  to  a  Father  in  heaven, 
nor  that  which  would  lead  them  from  a  life  of  discipline  and  dying  to  one  of  deathless 
immortality.  To  Judaism  we  ow^e  the  conception  of  redemption:  the  idea  of  life  as  a 
process  not  merely  of  i)reparation,  but  of  healing,  and  of  faith  in  G(jd  as  the  Purifer  and 
the  Healer.  Out  of  this  faith  in  God  as  the  Redeemer,  interpreted  to  the  ancient  Hebrews 
by  the  system  of  sacrifices  and  purifications  not  less  than  by  the  explicit  words  of  his 
dinnest  poet-prophet.*,  has  grown  the  modern  conception  of  religion  as  a  method  not  merely 
nor  mainly  of  moral  government,  but  of  .spiritual  therapeutics,  and  all  the  resultant  social 
redemptive  influences  which  more  an<l  more  characterize  modern  society.  Out  of  this  has 
grown  a  penology  which  is  more  redemptive  than  punitive,  prisons  which  are  penitentiaries 
and  reformatories,  schools  which  are  architects  and  builders  of  character,  systems  of  educa- 
tion which  are  inspirers  and  leaders  of  moral  and  intellectual  progress,  churches  which  are 
not  mere  centers  of  self-culture  or  priestly  soul-insurance  offices,  but  sources  of  niissionary 
activity,  philanthropies  which  are  endeavoring  to  make  men  not  merely  more  comfortable, 
but  more  manly.  From  the  Jew  we  have  inherited  the  collective  literature  which  consti- 
tutes the  world's  text-book  of  religion;  and  from  him  came  the  One  in  whom  is  embodied 
all   the  elements  of  thought  and  life  needed  for  the  W(jrld's  renovation.     Liberty,  Law, 


'  John  4  :  22  ;   Isaiah  2:3;  Rom.  9  : 4,  5. 

^  See  for  fuller  exposition  of   these  iirinciiiles,  AliVmtt's  "Life  of  Christ,"  ch.  2,  ami  Wines'  "Laws  of  tho 

ient  Hebrews." 


Ancient  Hebrews." 


192  EOMANS.  [Ch.   XL 

Order,  tlie  revelation  of  a  Personal  God,  the  incarnation  of  a  spiritual  righteousness,  a 
divinely-inspired  ethics,  and  the  world's  Redeemer,  the  source  and  the  inspiration  of  all 
redemptive  influences  are  all  included  in  our  debt  to  Judaism.  "Glory  not  over  the 
branches  ;  but  if  thou  gloriest,  it  is  not  thou  that  bearest  the  root,  but  the  root  thee." 

It  is  impossible  to  read  the  close  of  this  chapter  without  a  certain  feeling  of  bewilder- 
ment of  awe  and  perplexity  of  hope.  "  God  hath  concluded  them  al]  in  unbelief  that  he 
might  have  mercy  upon  all."  How  ?  Does  Paul  merely  mean  that,  as  the  result  of  the 
long  processes  of  history,  a  remnant  of  the  Jewish  people  will  at  last  resume  their  primitive 
faith,  see  in  the  New  Testament  the  flower  and  fruit  of  the  Old,  and  in  Christ  the  fulfill- 
ment (if  the  hopes  and  tlie  promises  of  Moses,  David,  and  Isaiah  ?  Or  does  he  mean  that  in 
some  other  sphere,  some  cycle  beyond  this  one  in  which  we  live,  some  future  scene  of  the 
great  drama  of  redemption  of  which  we  see  only  a  little  part,  the  Jewish  race,  as  a  race, 
will  disct)ver  that  a  veil  has  been  over  their  faces,  as  they  read  Moses  and  the  prophets, 
that  traditionalism  has  blinded  their  faith,  that  they  have  not  kept  pace  with  the  world's 
progress  and  the  providences  of  God,  and  will  find  what  they  did  not  find  on  earth,  the 
glory  of  the  Father  in  the  face  of  Jesus  Christ  his  Son  ?  If  to  afiirm  this  with  positiveness 
is  more  than  Paul's  language  will  warrant,  to  deny  the  possibility  of  it  is  to  deny  the  possi- 
bility of  a  hope  which  his  words  justly  awaken.  I  am  content  to  do  neither;  but  in  the 
bewilderment  of  a  hope  too  large  to  be  defined,  and  yet  too  vague  to  be  a  creed,  say  with  the 
Apostle,  "  0,  the  deptli  of  the  riches  and  of  the  wisdom  and  the  knowledge  of  God  I  How 
unsearchable  are  his  judgments,  and  his  ways  past  finding  out.  Of  him,  and  through  liim, 
and  unto  him  are  all  things;  to  whom  be  the  glory  forever.     Amen." 


Oh.  XL] 


liUMANS. 


V.Ky 


CHAPTER    XL 

ISAV  then,  Iliith  Cioil  •  cast  away  his  people  ?    God 
forbid.     For  1  also  am  an  Israelite,  of  the  seed  of 
Abraham,  <»/"  the  tribe  of  Henjaniin. 

2  liod  hath  not  cast  away  his  people  which  he  fore- 
kiu-w."  ^\■ot  ye  not  what  the  scripture  saith  of  Ellas  ? 
how  he  niaketh  intercession  to  God  against  Israel,' 
saving. 

3  Lord,   they  have  killed  thy  prophets,  and  digged 


down  thine  altars  ;  and  I  am  left  alone,  and  they  seek 
my  life. 

4  But  what  saith  the  answer  of  God  unto  him  .'  i 
have  reserved  to  myself  seven  thousand  men,  who 
have  not  bowed  the  knee  to  i/ti-  image  of  Maal. 

5  Even  so''  then  at  this  present  time  also  there  is  a 
remnant  according  to  the  election  of  grace. 

6  .\nd  if  by  grace,''  thcTi  is  it  no  more  of  works : 
otherwise  grace  is  no  more  grace.  Hut  if  it  be  of 
works,  then  is  it  no  more  grace :  otherwise  work  is  no 
more  work. 


a  1  Sam.  12  :  Si  j  Pa.  71  :  7,  8  ;  89  :  31-37 b  cli.  8  :  49 c  1  Kings  19  :  10-18 1  cli.  9  :  27 e  ch.  4  : 4,  S.;  Gal.  5:4;  Eph.  « :  8. 


Ch.   11.  CHIMSTIANITY  AND  .IUDAISM.-Christiani- 

TY'S  INDEBTEDNESS  TO  .TUDAISM  :  THAT  OP  TUE 
OUAFT  TO  TUE  TREE. — THE  INCLU8IVENESS  AND  THE 
EXCLUSIVENESS  OF  God's  MEKCT.— ThE  OLD  COVE- 
NANT HE-AFFIRMED.— Redemption  a  world  rei.emp- 

TION. 

1-4.  I  say  then,  did  God  cast  otT  his 
people  ?  The  reader  must  remember  that  the 
chapter  divisions  were  not  in  the  original  letter; 
this  question  follows  closely  ujion  the  statement 
in  the  preceding  chapter,  implying  the  rejection 
of  Israel ;  the  question  itself,  as  phrased  in  the 
urigin;d,  implies  a  negative  answer. — Be  it  not 
so,  for  I  also  am  an  Israelite.  This  does 
not  constitute  a  reason  why  God  could  not  haye 
cast  off  his  people,  but  a  reason  why  I'aul  could 
not  be  supposed  to  entertain  such  a  thought.  lie 
identifies  himself  in  s^'uipathy  with  his  Jewish 
readers ;  his  object  here,  as  in  many  parallel 
l)assages,  is  not  logical,  l)ut  sympatlietie.  As  a 
natural  orator  he  identifies  himself  with  those 
whom  he  wisiies  to  influence. ^(Jod  did  not 
cast  off  his  people,  whom  he  foreknew. 
The  Apostle  may  mean  either  those  among  Israel 
whom  he  foreknew,  that  is,  the  elect  or  chosen, 
— and  this  is  the  interpretation  of  Origen,  Augus- 
tine. Chrysostom,  Calvin,  and  I  lodge, — or  he  may 
mean  that  God  has  not  cast  ofE  his  people  Israel, 
whom,  as  a  people,  he  foreknew,  choosing  them 
to  be  the  depository  of  the  law,  and  intrusted 
with  the  oracles  and  selected  as  the  ministers  of 
his  grace  (ch.  3:i,  2).  This  is  the  interpretation 
of  .Vlford,  ^leycr,  Godet,  Beet,  and  tlie  modern 
excretes  generally.  The  meaning  then,  would  be, 
God  can  not  have  cast  off  liis  people  ;  to  .suppose 
this  would  be  to  contradict  their  entire  sacred 
history.  Eiiher  construction  is  grammalieall)' 
possible  ;  the  former  seems  to  me  more  conso- 
nant with  the  context,  especially  with  what  fol- 
lows, which  seems  to  be  an  enforcement  of  Paul's 
general  doctrine  that  the  people  of  God  are  not 
the  natural  children  of  Ahrahiim,  but  his  spiritual 
children,  that  is,  those  who  possess  a  like  spirit 
of  faith  (rh.  2 :  2s,  29  J  .i :  i.i-18). — Wot  yc  not,  etc. 
The  reference  is  to  1  Kings  19 :  KM 8.  The  apiili- 
cation  of  the  parallel  is  sufl](ieiitly  plain,  and  the 
principle  is  applicable  in  all  times  of  moral  de- 


generacy and  spiritual  apostasj-.  The  true  people 
of  God  at  such  times  are  not  tlie  children  of  their 
fathers,  wiiethcr  Jews  or  Puritans,  but  those 
who  are  faithful  to  the  principles  which  made 
Jews  or  Puritans  true  children  of  God. — The 
Scriptures  say  of  Elijah.  Literally,  in  Elijah, 
that  is,  in  the  i)assage  treating  of  Elijah  ;  the 
ancients  were  accustomed  to  use  proper  names 
as  means  of  designating  principal  passages  to 
which  they  wished  to  refer,  our  method  of  refer- 
ence to  chapter  or  passage  being,  of  course, 
unknown. 

5-10.  Even  so;  that  is,  in  the  same  manner, 
according  to  the  same  principle. — At  this  pres- 
ent time  also — that  is,  this  time  of  Israel's 
iil^pareiit  rejection — there  is  a  remnant,  ac- 
cording to  the  election  of  Jirace.  For  illus- 
tration of  such  remnant,  see  Acts  :j  : -il,  47; 
Jr :  33  ;  5  :  14  ;  0:7.  This  word  cliTlion  has  become 
so  overlaid  with  theological  discussions  <jf  a  later 
period  that  it  is  difficult  for  us  to  realize  its 
meaning  in  Paul's  use  of  it.  The  reader  must 
remember  that  the  Jews  had  been  accustomed 
for  generations  to  regard  tliemseh'es  as  God's 
chosen  people,  that  in  spite  of  many  cautions 
which  their  proj)hets  had  given  them,  they  had 
misinterpreted  the  teaching  which  should  have 
produced  humility,  and,  under  the  instructions 
of  Pharisaism,  tlie  orthodox  Jews  had  come  to 
consider  themselves  by  right  the  people  of  God. 
Paul's  aim  is  to  bring  tliem  back  to  the  true  doc- 
trine of  divine  choice,  to  show  tliem,  as  their 
ancient  proi)hets  had  shown  them,  that  they 
were  chosen  not  from  any  merit  of  their  own, 
but  by  the  free  grace  of  God,  and  less  for  special 
privileges  than  for  high  trusts  and  holy  living 
(tonip.  Doiit.-7  :  6-s).  Paul  neither  states  nor  imiilifs 
that  what  God  elects,  either  for  men  or  for  na- 
tions, is  without  reason,  but  that  the  reason  is  not 
something  in  the  man  or  the  nation,  which  gives 
to  either  a  moral  right  to  be  so  diosen. — If  it  is 
by  ^race,  etc.  A  concise  putting  of  a  conclu- 
sive ar^'ument.  If  men  had  the  right  to  be 
chosen  for  what  they  had  believed,  experienced, 
or  done,  there  is  no  divine  grace  in  the  choosing. 
Merit  in  man  and  grace  in  Goil,  as  the  ground  of 
God's  helpfulness,  are  mutuiilly  i  xclusiv  ■.     The 


194 


IfOMANS. 


[Ch.   XL 


7  What  then?  Israel'  hath  not  obtained  that  which 
he  seeketh  for ;  but  the  election  hath  obtained  it,  and 
the  rest  were  blinded 

8  (According  as  it  is  written,  God  hath  given  them 
the  spirit  of  slumber.s  eyes"  that  they  should  not  see, 
and  ears  that  they  should  not  hear ;)  unto  this  day. 

9  And  David  saith,  Let  their  table'  be  made  a  snare, 


f  ch.  9  :  31 


.  g  Isa.    29  :  10  ....  h  Deut.  29  :  4  ;  Isa. 


and  a  trap,  and  a  stumblingblock,  and  a  recompence 
unto  them  : 

lo  Let  their  e3'es  be  darkened,  that  they  may  not 
see,  and  bow  down  their  back  alway. 

Ill  say  then.  Have  they  stumbled  that  they  should 
fall  ?  God  forbid :  but  rather  through  their  fall  salva- 
tion is  come  unto  the  Gentiles,'  lor  to  provoke  them  to 
jealousy. 


Pb.  69  :  22,  23 j  ch.  10  :  19  ;   Acts  13  :  4«  ;  28  :  24-28. 


second  clause  of  this  verse,  '■'■But  if  it  he  ■works" 
etc.,  is  lacking  in  the  best  manuscripts,  and  is 
omitted  from  the  Revised  Version.  It  is,  at  all 
events,  simply  a  parallel  putting  of  the  same 
argument  in  a  different  form. — What  then  ? 
What  Israel  is  in  search  of  this  day,  it  has 
not  found,  but  the  election  has  found  it. 
The  language  is  dramatic,  a  quasi  dialogue  with 
an  objector.  It  ma}'  be  paraphrased  thus  :  Ob- 
jector :  Then  Israel  has  failed  in  that  which, 
through  its  long  history,  it  has  sought  and  hoped 
for,  the  promised  Messiah  ?  Answer :  The  chosen 
people  of  God  have  not  failed,  but  if  some  Avere 
hardened,  this  is  in  accordance  with  the  same 
prophecies  which  foretold  a  ^Messiah,  and  en-  I 
kindled  a  national  hope  in  his  coming. — The 
rest  AV^ere  hardened.  Literally,  petrified,  made  i 
liard  like  stone.  IIow,  whether  by  their  own 
acts  or  liy  the  providence  or  even  direct  influence 
of  God,  Paul  does  not  here  intimate.  He  simply 
describes  the  actual  results  of  a  process,  the 
causes  of  which  he  does  not  here  consider. — As 
it  is  written.  The  reference  i.;  to  Deut.  CO  :  4  ; 
perhaps  also  to  Isaiah  G  :  10. — CJod  gives  to 
them  a  spirit  of  torpor.  The  stupefaction 
which  follows  intoxication  seems  to  be  implied. 
^Eyes  that  should  not  see,  and  ears  that 
should  not  hear.  So  rendered  by  Alford,  Meyer 
and  others  ;  but  it  may  equally  and  legitimately 
be  rendered,  Hijes  not  seeing,  cars  not  Iwanng. 
The  difference  is  not,  however,  very  material ; 
since,  if  God  gives  e3-es  that  do  not  see,  it  must 
be  assumed  that  he  intends  that  they  shall  not 
see.  In  what  reuse  does  God  give  the  spirit  of 
stupor  and  the  non-seeing  eyes?  for  these  are 
recognized  by  Paul  as  distinctively  bestowed  by 
God.  We  may  suppose  with  Dr.  Ilodge  that  the 
Apostle  describes  positive,  punitive  inflictions. 
"God  says,  'I  will  irive  a'ou  eyes  that  see  not; ' 
it  is  .1  dreadful  thing  to  fall  into  the  hands  of  the 
living  God  ;  the  strokes  of  Lis  justice  blind  and 
bewilder  and  harden  the  soul."'  Or  we  may  un- 
derstand that  God  has  so  constituted  the  moral 
order  of  the  universe  that  stupor  shall  follow  in- 
toxication, that  j'ieldingone"s  self  up  to  self-love, 
in  any  of  its  forms,  shall  resu.!';  in  a  gradual  de- 
cay, by  disuse,  of  the  moral  and  spiritual  powers, 
and  that  this  loss  of  faith  and  power  through 
self-indulgence  is  thus  given  by  God  throuirh 
the   operation   of  the   moral  law  which  hr  has 


constituted.  Which  view  of  the  case  is  the  more 
philosophical,  and  the  more  in  accordance  with 
the  manifest  teaching  of  life,  I  do  not  need  here 
to  consider.  Paul  speaks  merely  of  the  result, 
as  it  is  manifested  in  actual  life,  without  entering 
into  the  inquiry,  whether  this  result  is  the  con- 
sequence of  special  punitive  inflictions,  or  of  the 
moral  order  of  the  universe,  which  makes  the 
end  of  sin  always  to  be  death. — Unto  this  day. 
These  words  occur  in  Gen.  48 : 1.5,  but  are  prob- 
ably used  by  Paul  with  an  application  reaching 
down  to  his  own  time. — And  David  saith,  etc. 
In  Psalm  (i9  :  22,  23.  The  Apostle  quotes  David 
as  ho  has  quoted  Moses  and  Isaiah,  for  the  pur- 
pose of  showing  that  the  enemies  of  God,  whether 
Israelites  or  Gentiles,  will  be  treated  in  the  same 
manner  and  upon  the  same  principles,  and  that 
this  doctrine  is  in  accordance  with  the  teaching 
of  the  foremost  of  the  O.  T.  writers.  This  is  not 
the  place  to  consider  at  length  the  moral  difficul- 
ties presented  by  David's  imprecatory  Psalms. 
It  must  suffice  here  to  sa\%  that  to  me  they  are 
explicable  only  as  I  recognize  in  the  Bible  a 
record  of  and  adajrted  to  the  gradual  moral 
development  in  the  human  race  ;  and  so,  in  this 
expression  of  an  experience,  which  in  the  brighter 
light  of  the  N.  T.  teaching,  especiallj*  in  that  of 
the  example  of  Jesus  Christ,  would  not  be  justi- 
fiable in  us.  In  an  age  when  every  man  took  into 
his  own  hands  the  punishment  of  his  own  ene- 
mies, Davi.l  refused  to  avenge  himself  on  his 
enemies,  and  poured  out  his  complaints  against 
them  unto  God,  and  so  marked  a  great  advance 
in  the  mor.d  life  of  the  race  ;  but  Christ  has 
taug'.it  us  something  still  better  in  the  saying, 
'  Bless  them  that  curse  ye,  do  good  to  them  that 
/hate  you,  and  pray  for  them  that  despitefully  use 
you  and  persecute  you." 

11-15.  Have  they  stumbled  that  they 
might  fall  ?  It  might  have  been  thought  that 
the  blindness,  and  the  spirit  of  torpor,  and  the 
non-seeing  eyes,  and  the  non-hearing  ears  which 
Paul  has  spoken  of  were  the  end  of  God's  ad- 
ministration to  those  of  Israel  who  were  not 
children  of  faith,  and  this  interpretation  seems 
to  me  involved  in  Dr.  Hodge's  comment  given 
above ;  this,  however,  Paul  repudiates.  They 
have  not  stumbled  in  order  that  they  should 
finally  fall ;  their  stumbling  and  falling  is  itself 
by  God  to  be  overruled  and  made  to  serve  the 


Cii.   XL] 


EOMANS. 


105 


12  Now  if  the  fall  of  tliem  he  the  riches  of  the  world, 
and  the  diminishing  of  iheni  the  riches  of  the  Gentiles, 
how  much  more  iheir  fulness  ? 

13  Kor  1  speak  to  you  Gentiles,  inasmuch  as  I ''  am 
the  apostle  of  the  Gentiles,  I  magnify  mine  ofBce  ; 

14  If  by  any  means  I  mav  provoke  to  emulation 
tkt-»i  whicli  are  my  flesh,  ami  might  save '  some  ol  them. 

15  Kor  if  the  casting  away  of  them  be  the  reconciling 


of  the  world,  what  j//<7// tlie  receiving  0/  thew  Ih\  but 
life  from  the  dead  ? 

16  Kor  it'"  the  firstfruit  he  holy,  Hie  lump  is  also 
holy:  and  if  the  root  he  holy,  so  ate  the  branches. 

17  And  if  some  of  the  branches"  be  broken  off,  and 
thou,  being  "  a  wild  olive  tree,  wert  graffed  in  among 
them,  anil  with  them  partakest  of  the  root  and  fatness 
of  the  olive  tree  ; 


k  Acu  9  :  15  ;   Gal.  1  :  16 ;  Eph.  3  :  8.  .  .  .1  1  Cor.  7  :  16.  .  .  .m  Lev.  23  :  10  ;    Numb.  15  :  18-21 . 


.  .0  Eph.  2:12,  I.;. 


ends  of  redemption.  Through  their  transgres- 
sions, salvation  comes  to  tlie  Gentiles,  their 
jeahuisy  is  aroused,  and  tliej'  are  awakened  from 
their  Ujrpor  and  incited  to  seek  that  which  they 
liad  rejected.  An  illustration  of  the  way  in 
which  the  falling-  of  the  Jews  brings  salvation  to 
the  Gentiles  is  afTorded  by  Acts  \'^ :  4.V49  ;  an 
illustration  of  the  way  in  which  jealousy  brings 
back  the  Gospel  tt)  the  Jews  is  hinted  at  in  Phil. 
1  ;  15-18. — If  therefore,  etc.  The  whole  argu- 
ment implies  the  eventual  restoration  of  the 
Jews  to  a  full  participation  in  the  benefits  of  the 
Messiah's  kingdom,  from  which  they  have  shut 
themselves  out  temporarily.  The  argument  is 
addressed  to  the  Gentiles,  lest  the  latter  should 
be  induced  to  think,  as  indeed  in  these  latter 
days  we  are  too  much  accustomed  to  do,  that 
the  Jews  are  an  apostate  and  outcast  race,  and 
that  other  chosen  people  of  God  have  taken  their 
place.  The  Apostle's  object  is  made  clear  in  the 
following  verses. — I  speak.  That  is,  I  am  now 
speaking. — To  you  that  are  Gentiles.  *  *  * 
If  by  any  means  I  may  provoke  jealousy. 
Addressing  an  audience,  partly-  Jews  and  partly 
Gentiles,  separated  by  a  high  partition  wall  of 
prejudice,  he  speaks  first  to  one  and  then  to  the 
other;  playing  them  o(T,  so  to  speak,  one  against 
the  otlier,  that  he  may  break  down  the  wall  of 
partition  between  them  and  make  them  one  in 

Christ  Jesus  (comp.  Epb.  2:14-1S;   Gal.  3:  2S). — FoF  if 

the  caxtinjT  away  of  them  is  the  reconcil- 
ing of  tlie  world.  The  Jew'ish  nation  in  re- 
jecting Christ  and  crucifying  him,  by  one  and 
the  same  act  rejected  themselves  and  provided  a 
means  whereby  the  world  could  be  reconciled 
unto  (iod. — >\  hat  shall  the  receiving  of 
them  be,  if  not  life  from  the  dead  ?  In  such 
impassioned  arguments  as  those  of  the  Apostle 
Paul,  each  phrase  can  not  be  weighed  and  meas- 
ured as  though  he  were  writing  scientifically. 
Life  from  the  dead,  however,  in  Paul's  usa^'c, 
generally,  if  not  always,  sitrnifies  spiritual  life 
here,  not  resurrection  in  the  future.  The  Apos- 
tle's language  is  tantamount  to  :  If  by  crucifying 
Christ,  thus  rejecting  themselves,  the  Jew  pro- 
vides for  the  world's  reconciliation,  how  much 
mote  shall  their  acceptance  gl'  the  crucified  Mes- 
siah, ;ind  consequent  reception  into  his  kingdom, 
enure  to  that  spiritual  life  which  constitutes  the 
kiii'.'^doni  of  God  on  the  earth. 


lG-21.  The  argument  of  the  Apostle  in  these 
verses  is  addressed  wholly  to  the  (ientiles  for  the 
purpose  of  combating  that  spiritual  self-conceit 
in  the  Gentiles,  which,  in  the  first  part  of  the 
chapter,  he  has  been  combating  in  the  Jews,  in 
an  argument  addressed  to  the  latter,  for  the  i)ur- 
pose  of  convincing  them  that  their  eleeticm  stands 
in  the  grace  of  God,  not  in  their  own  national 
merits,  and  that  those  who  are  not  children  of 
faith  are  not  children  of  God,  although  they  are 
Israelites,  and  are  liable  to  be  given  over  to  a 
sjiiritual  stufief action.  He  now  turns  to  the  Gen- 
tiles and  argues  with  them  tliat  they  are  not  to 
look  down  upon  the  Jews  a^  outcasts  ;  that  they 
come  into  the  taenefitii  of  rt  demption  only  through 
the  Jewish  nation,  to  whom  belongs  "  the  adop- 
tion, and  the  g'.ory,  and  the  covenant,  and  the 
giving  of  the  law,  and  tlie  service  of  God,  and 
the  promises,  whose  are  the  fathers,  and  of  whom, 
as  concerning  the  flesh,  Christ  came"  (cii.  9  r .'.); 
and  that  they  will  be  tlie  children  of  God  only 
as  they  are  ciiihlren  of  faith.  If  they  continue 
in  faith,  they  continue  in  God's  election  ;  if  the 
Jew  continue  not  in  his  unfaith,  he  w'ill  become 
again  the  elect  of  God.  The  whole  argument  is 
addressed  against  that  anti-Jewish  prejudice 
which,  despite  the  argument,  is  so  prevalent  in 
the  Christian  Church  of  to-day. — But  if  the 
firstfriiits  be  holy,  so  is  the  lump.  "The 
first-fruit  is  not  here  the  first-fruit  of  the  field, 
but  the  portion  of  the  kneaded  lump  of  dough 
which  was  offered  as  a  heave  offering  to  God, 
and  so  sanctified  for  use  the  rest." — ( AlJ'ord). 
Hohj  is  consecrated,  set  apart  from  a  secular  to  a 
sacred  use.  The  Jewish  nation  \\i\rc  thus  set 
apart  for  God  in  the  call  of  Abraham  to  be  the 
father  of  a  chosen  people,  and  in  their  apostasy 
they  professed  that  which  had  been  consecrated 
in  the  consecration  of  the  first-fruits,  that  is, 
Abraham  and  his  immediate  descendants,  Isaac 
and  Jacob.— If  the  root  is  holy,  so  are  the 
branches.  The  figure  is  the  same  as  that  in 
John  IT):  1-7.  The  root  is  the  Church  of  God, 
from  the  time  of  Abraham  down  to  that  of  the 
glorified  Church  in  heaven,  that  Church  which  is 
the  temple  of  God,  in  which  he  dwells,  the  body 
of  Christ,  in  which  he  is  ever  incarnate.  The 
branch  which  abides  in  this  vine,  which  draws  its 
lifi-  from  its  root,  jiartakes  of  its  divine  life,  but 
only  so  long  as  it  retains  this  vital  ecmnection  ; 


196 


ROMANS. 


[Cir.  XI. 


i8  Boast  P  not  against  the  branches.  But  if  thou 
boast,  thou  bearest  not  the  root,  but  the  root  thee. 

19  Thou  wilt  say  then.  The  branches  were  broken 
off,  that  I  might  be  graffed  in. 

20  Well  ;  because  of  unbelief  they  were  broken  off  ; 
and  thou  standest  by  faith.  Be  not  highminded,  but 
fear  ;  1 

21  For  if  God  spared  not  the  natural  branches,  take 
heed  lest  he  also  spare  not  thee. 

22  Behold  therefore  the  goodness  and  severity  of 
God :  on  them  which  fell,  severity  ;  but  toward  thee, 
goodness,  if'  thou  continue  in  his  goodness  :  otherwise 
thou '  also  shalt  be  cut  off. 


23  And  they  also,  if  they'  abide  not  still  in  unbelief, 
shall  be  graffed  in  :  for  God  is  able  to  graff  them  in 
again. 

24  For  if  thou  wert  cut  out  of  the  olive  tree  which 
is  wild  by  nature,  and  wert  graffed  contrary  to  nature 
into  a  good  olive  tree ;  how  much  more  shall  these, 
which  be  the  natural  Iranches^  be  graffed  into  their 
own  olive  tree  ? 

25  Yox  I  would  not,  brethren,  that  ye  should  be  igno- 
rant ot  this  mystery,  lest  ye  should  be  wise  in  your 
own  conceits  ;  that  blindness  in  part "  is  happened  to 
Israel,  until  the  fulness'  of  the  Gentiles  be  come  in. 


p  ICor.  10:  12 q  Phil.  2  :  12 r  Heb.  3:6.   14;    10:  23,  38 s  John  15  :  2 t 


Luke  21  :  21. 


the  wild  branch  grafted  in  becomes  a  partaker 
of  the  life  ;  Init  if  the  branch  be  broken  off,  it 
ceases  to  be  a  partaker  of  the  life,  or  to  be  fruit- 
ful.— It  is  not  thou  who  bearest  the  root, 
but  the  root  thee.  The  glory  of  the  Church 
is  not  made  up  of  the  individual  ,^elf-produced 
experiences  of  the  individual  members,  but  their 
life  is  itself  produced  by  the  spiritual  life  which 
abides  in  the  Church,  in  which  the  world's  Saviour, 
the  living  God,  is  ever  incarnate. — By  want  of 
faith  they  Avere  broken  oft",  bnt  thou  by 
faith  standest.  Faith  here  is  equivalent  to 
abiding  in  Christ  (john  is:  ■:);  uufaith  to  not  abid- 
ing in  Christ  (John  is :  6).  It  is  still  the  burden  of 
Paul's  teaching  to  show  that  faith  is  the  condition 
of  life,  whether  in  Jew  or  Gentile. — Be  not 
his^hmindcd.  That  is,  set  up  in  your  mind, 
haughty,  arrogant  (comp.  cU.  12:  ic). — But  fear. 
Comp.  1  Cor.  10  :  12 ;  and  for  illustration  of  need 
of  this  caution,  experience  of  Peter,  Matt.  :2() : 
3:3-35;  69-75. 

22-24.  Behold  then  the  goodness  and 
severity  of  God.  Literally,  the  /lelpfulness  and 
the  cxclusiveness  of  God  ;  and  t  his  literal  meaning 
seems  to  me  to  be  Paul's  real  meaning  here.  God 
is  helpful,  but  he  is  also  exclusive  in  his  helpful- 
ness. What  Paul  wishes  to  do  is  to  emphasize 
both  facts,  and  make  clear  the  conditions  by 
which  men  may  receive  this  helpfulness  from 
God,  and  the  method  by  which  they  exclude 
themselves  from  that  helpfulness. — Toward 
them  that  have  fallen  exclusiveness,  be- 
cause of  their  nnfaith.  By  this  unfaith,  as 
Paul  has  before  explained,  they  are  cut  off  from 
this  gracious  helpfulness  of  God's  which  can 
be  received  only  by  faith. — But  toAvards  thee 
God's  helpfulness,  if  thou  continue  in  his 
helpfulness.  That  is,  if  b}' faith  thou  continue 
to  keep  thyself  open  to  receive  his  gracious  influ- 
ence.— If  they  continue  not  in  their  un- 
faith. Unfaith  is  represented  as  a  positive,  not 
a  mere  negative  condition ;  the  rejection  of  God's 
gracious  influence  is  not  a  mere  failure  to  receive 
them. — God  is  able  to  graft  them  in  again. 
They  are  cut  off  neither  by  any  inflexible  law  nor 
by  any  acts  of  God's  sovereign  will,  but  by  their 


own  actions ;  and  God  opens  again  the  door  of 
mercy  to  those  who,  by  their  own  acts,  have 
closed  it. — For  if  thou  wert  cut  out  of  thy 
natural  wild  olive  tree,  and  unnaturally 
wert  engrafted  into  the  good  olive  tree, 
how  much  more  shall  these,  the  natural 
branches,  be  engrafted  in  their  own  olive 
tree  ?  This  is  Alford's  translation,  and  gives 
the  figure  clearl}' ;  but  the  figure  must  not  be 
pressed  too  far.  Human  nature  is  the  same  in 
Jew  and  in  Gentile  ;  but  the  Jews,  as  believers 
in  one  God  and  expectants  of  a  promised  Mes- 
siah, were  more  naturallj'  ready  for  the  Gospel 
helpfulness  than  the  Gentiles,  who  were  Poly- 
theists,  whose  worship  was  one  only  of  form,  and 
whose  religious  rites  were  mixed  with  the  gross- 
est immoralities. 

25-29.  For  I  would  not,  brethren,  that 
ye  should  be  ignorant  of  this  mystery. 
This  word  mystery  sig-nified  in  ancient  religions, 
especially  the  Greek  and  Roman,  certain  rites 
and  ceremonies,  consisting  of  purifications,  sacri- 
fices, processions,  songs  and  dances,  dramatic 
performances,  and  the  like,  which  were  only 
known  to  and  practiced  by  certain  initiated  men 
and  women,  and  were  ijerlbrmed  in  strict  seclu- 
sion, their  fascination  being  increased  by  all  the 
mechanical  contrivances,  and  the  effects  of  light 
and  sound  which  the  priest  could  command.  In 
N.  T.  usage  the  term  is  applied  to  religious  ex- 
periences, which  are  a  mystery  to  those  who  have, 
not  by  spiritual  life  entered  into  them  (1  Cor.  2 : 6-10). 
It  is  not  applied  to  any  secret  kept  concealed,  but 
on  the  contrary,  is  always  accompanied  with  the 

idea  of  revelation  (comp.  Matt.  13  :  11  ;  Rom.  16  :  25  ; 
Eph.  5  :  2;    1  Tim.  3:  IG  :  2  Tbess.  2:  ?).       "The  USC  of  the 

word  mystery  in  Scripture  affords  no  ground 
for  the  popular  application  of  the  term  mysti-ry 
to  the  truths  of  the  Christian  religion.  It  means 
not  what  is,  but  what  was  a  secret,  into  which, 
if  we  may  use  heathen  language,  the  believer  has 
become  initiated.  "—(^o»!rfO.  This  is  cleariy  the 
meaning  here  :  Paul  would  not  have  his  Gentile 
i-eaders  ignorant  of  the  true  interj)retation  of  the 
blindness  which  had  fallen  upon  Israel  and  their 
consequent    rejection.— That    hardness  (v,r.  s, 


Cii.    Xl.J 


KOMANS. 


197 


26  And  SI)  all  Israel  shall  be  saved  :  as  ii  is  written," 
There  shall  come  out  of  Sion  the  Deliverer,  and  shall 
turn  away  ungodliness  iroui  Jacob: 

27  Kor  this"  /V  my  covenant  unto  them,  when  I  shall 
take  away  their  sins. 

28  As  concerning  the  gospel,  they  are  enemies  for 
vour  sakes  :  but  as  toucluns  the  election,  they  are  be- 
loved >  lor  the  lathers'  sakes. 

29  Kor  the  gifts  and  calimg  of  God  are  without 
repentance.' 


30  For  as  ye  in  times"  past  have  not  believed  God, 
yet  have  now  obtained  mercy  through  their  unbelief: 

31  Even  so  have  these  also  now  not  believed,  that 
through  your  mercy  they  also  inav  obtain  mercy. 

32  I'or  God"  hath  concluded  tliem  all  in  unbelief, 
that  he  might  have  mercy  upon  all. 

33  O  "^  the  depth  of  tlie  riches  both  of  the  wisdom 
anii  knowledge  ol  God!  how  unsearchable"'  are  his 
judgments,  and  his  ways  past  finding  out ! 


*  Isa.    59:20 x   Jer.   31  :  31,  eic. ;    Heb.    10:16 y  Deut.   10:15 z  Numb.  23:19. 

cPs.  107:8,  etc... .d  Job  11:  7;   Ps.  92  :  5. 


Eph.2  :  2...,b  ch.  3 


note)  has  ill  part  happened  to  Israel.    The 

iiieaniuf;  may  either  hi'  |)artial  harduess  has  hap- 
pened to  all  Israel,  or  a  luirdiiess  lias  happuued  to  a 
part  of  Israel ;  the  hitter  hiterpretaiioii  is  more 
iu  accordance  with  the  Aposth-'s  Hue  of  thought 
in  this  chapter. — Until  the  fulness  of  the 
(•entiles  be  come  in.  The  meauiug  of  the 
jilirase.  Fulness  or  abundance  of  tlie  Gentiles,  is 
to  be  interpreted  by  such  prophetic  pictures  as 
Kev.  5  :  13  ;  7:9;  21 :  24.  To  conclude  universal 
salvation  from  this  phrase  would  be  too  large  a 
deduction;  but  itcertaiiilj-  implies  something  very 
different  from  an  elect  few,  gathered  out  of  all 
nations — And  so  all  Israel  shall  be  saved. 
Whether  the  Apostle  lias  in  mind  the  eventual 
restoration  of  the  Jewish  race,  as  a  race,  to  the 
Church  of  God  by  their  acceptance  of  Christ,  as 
the  promised  Messiah,  or  whether  the  langu.ige 
implies  that  every  Jew  will  be  eventually  saved, 
by  some  process  of  redemption,  carried  on  to 
its  completion  in  a  future  life,  has  been  warmly 
discussed.  It  is  doubtful  whether  either  hy- 
pothesis was  in  his  mind.  He  deals,  in  accord- 
ance with  the  spirit  of  the  Hebrew  prophet,  with 
truth  in  a  large  and  somewhat  undefined  way, 
his  aim  being  not  to  effect  a  carefully  defined 
philosophy  of  the  moral  government  of  the  uni- 
verse, but  to  break  down,  in  his  immediate  read- 
ers, the  spirit  of  haughtiness  and  self-conceit, 
and  to  produce  in  them  acatholic  spirit ;  and  this 
he  does  by  holding  before  them  the  large  hope 
of  a  redemption,  universal  in  its  scope  and  possi- 
bilities, whatever  it  may  be  in  its  actual  results, 
and  so  large  in  its  actual  results,  that  he  may 
legitimately  speak  of  it  as  affording  salvation  to 
the  abundance  of  the  (ientiles  on  the  one  hand, 
and  to  all  Israel  on  the  other. — There  shall 
come  out  of  Zion,etc.  The  quotation  is  from 
l'.s:ihn  14:7;  Isaiah  59:20;  though,  as  usual 
with  the  Apostle,  the  quotation  is  evidently 
from  memory,  and  not  verbally  exact.  Observe 
here,  as  everywhere  throughout  Paul's  writings, 
and  indeed  throughout  both  the  O.  and  N.  T., 
redemption  consists  not  in  turning  away  penal- 
ties, but  ungodliness  ;  not  in  taking  away  punish- 
ment, but  sin.- As  concerning  the  Gospel. 
*  *  *  A«  touching  the  election.  "Their 
cause,  the  Apostle  says,  may  be  looked  at  in  two 


ways;  in  reference  to  the  Gospel,  they  are  re- 
jected, and  tliis  you  must  regard  as  a  part  of  the 
mercy  of  God  to  you  ;  but  they  are  still  the  elect, 
for  the  sake  of  tluir  fathers  whom  God  loved." 
— (.Towctt.) — For  the  gifts  and  calling  of  God 
are  without  repentance.  Literally,  without 
change  of  purpose;  comp.  Num.  23:10;  1  Sam. 
1.5  :  20  ;  Phil.  1  :  C. ;  Hebrews  13  : 8  ;  2  Tim.  2  :  13. 
The  unchangeableness  of  God  may,  as  Paul  has 
shown  in  a  previous  part  of  this  chapter,  lead  to 
changed  results  in  the  case  of  the  Individual, 
as  by  faith  or  unfaith,  he  connects  hunself  with 
or  severs  himself  from  God.  But  God's  mercy 
endureth  forever,  and  the  gifts  and  promises 
which  he  has  made  in  his  word  he  will  hold  to, 
until  the  purposes  of  his  love  are  accomplished. 
Having  loved  his  own,  he  will  love  them  unto  the 

end(j<ilin  13  :l). 

30-32.  For  as  ye  in  times  past  were 
disobedient  to  God.  In  the  Old  Version, 
Have  not  believed  God.  The  original  implies 
both — that  disobedience  which  comes  by  not  be- 
ing persuaded  of  the  truth  of  God's  word,  as 
Peter,  who  rushed  into  the  denial  of  his  Lord 
because  he  did  not  believe  the  Lord's  warning. — 
Yet  have  now  obtained  mercy  thronu;h 
their  disobedience.  The  disobedience  of  the 
Jews,  and  their  refusal  to  be  persuaded  of  the 
truthof  God's  word,  having,  as  Paul  has  explained 
above,  opened  the  door  to  the  Gentiles. — Even 
so  have  these  also.  That  is,  the  Jews  have 
now  been  disobedient ;  that  through  your  mercy, 
i.  e.,  the  mercy  shown  to  you,  they  also  may  ob- 
tain mercy  ;  the  wliole  verse  is  a  simple  restate- 
ment of  the  principles  involved  in  verse  15. 
— For  God  shut  up  all  (both  Jew  and  Gentile) 
in  disobedience,  that  he  might  have 
mercy  upon  all.  The  conclusion  is  the  same 
as  that  reached  in  ch.  3  :  19.  20.  This  sentence, 
however,  is  not  to  be  severed  from  Paul's  previ- 
ous declanition,  that  both  Jew  and  Gentile  have 
shut  themselves  up  in  disobedience  by  their  un- 
faith. 

33-36.  These  verses  sum  up  the  whole  argu- 
ment of  chapters  10,  11.  which  closes  as  chapters 
7,  8,  with  an  ascription  of  praise  to  God. — O! 
the  depths  of  the  riches,  and  the  wisdom, 
and  the  knowledge  of  (.od.     This  appears 


198 


EOMANS. 


[Ch.  XI. 


34  For  who"  halh  known  the  mind  of  the  Lord?  or 
who  hath  been  his  counsellor  ? 

35  Or  who'  hath  first  gn-en  to  him,  and  it  shall  be 
recompensed  unto  him  again  ? 


36  Fore  of  him,  and  through  him,  and  to  him,  are  all 
things :  to  whom  6e  glory  for  ever.     Amen. 


e  Isa.  40  :  13  ;   Jer.  23  :  18 f  Job  41  :  11 g  1  Cor.  8:6;   Col.  1  :  16. 


to  be  a  better  rendering  of  the  original  than  that 
afforded  by  our  English  Bible,  in  both  the  Old 
and  New  Versions ;  it  is  the  one  adoptel  by 
Jowett,  Alford,  Bengel,  Tholuek,  and  Meyer. 
Either  rendering  is,  however,  possible ;  and  the 
other  is  supported  by  Augustine,  Luther,  Calvin, 
and  Godet.  If  the  former  interpretation  is  taken, 
then  the  riches  of  God  implies  the  riches  of  his 
love  or  mercy ;  his  wisdom,  the  admirable  skill 
with  which  God  deals  in  the  apparently  intricate 
relations  of  men  and  nations,  overrulin'.^  their 
folly  and  their  sins ;  his  knowledge,  the  com- 
plete view  which  he  has  of  all  the  free  deter- 
minations of  men,  whether  as  individuals  or  as 
nations,  a  view  necessary  to  the  accomplish- 
ment of  his  beneficent  designs. — How  un- 
searchable are  his  judgments,  and  his 
Avays  past  tracing  out.  His  judgments  in- 
clude not  merely  his  judicial  determinations,  but 
his  whole  governmental  administrations ;  his 
ways  are  the  means  by  which  this  administration 
is  carried  on.  Or  we  may  see  in  the  latter,  per- 
haps, a  figure  of  the  progress  of  God  in  the  his- 
tory of  mankind  ;  we  see  the  results  of  his  pres- 


ence, but  we  can  not  trace  his  foot-prints  with 
nations  or  with  individuals.  "  The  wind  bloweth 
where  it  listeth,  and  thou  hearest  the  sound 
thereof,  hut  canst  not  tell  whence  it  comcth,  or 
whither  it  goeth." — For  who  hath  known, 
etc.  A  reference  to,  if  not  a  free  quotation  from, 
the  O.  T.  Scripture*,  namely,  Isaiah  40  :  ly  ;  Job 
35:7. — For,  from  him,  and  through  him, 
and  to  him  are  all  things.  From  him  pro- 
ceeding, as  from  the  great  first  cause  of  all ; 
through  him  wrought,  as  the  ever-present  ruler 
and  administrator  of  mercy,  as  well  as  of  justice ; 
to  him,  because  he  is  the  end  toward  which  all 
events  point,  having  their  consummation  only 
when  he  is  the  all  in  aU,  John  17:23;  1  Cor. 
15  :  28 ;  Eph.  1 :  23 :  Col.  3  :  11.  Alford,  following 
Origen,  sees  in  this  not  a  formal  allusion  to  three 
persons  in  the  Trinity,  but  an  implied  reference 
to  the  three  attributes  of  Jehovah,  as  manifested 
to  us  by  the  three  co-equal  and  co-eteraal  Per- 
sons in  the  Godhead : — the  Father,  from  whom 
all  things  proceed,  the  Son,  through  whom  all 
things  are  done,  and  the  Holy  Spirit,  in  whom  all 
things  have  their  life  and  divine  harmony. 


CHAPTER    XII. 


PAUL'S     1>.\\V     OF     ETIIIfS. 


I  BESEECH  you  therefore,  brethren,  by  the  mercies  of  God,  to  present  your  bodies  a  living 
sacrifice,  holy,  'acceptable  to  God,  which  is  your  -reasonable  ♦  'service.  And  be  not  fashioned 
according  to  this  'world  :  but  be  ye  transformed  by  the  renewing  of  your  mind,  that  ye  may 
prove  what  is  'the  good  and  'acceptable  and  perfect  will  of  God. 

For  I  say,  through  tlio  grace  that  was  given  me,  to  every  man  that  is  among  you,  not  to 
think  of  himself  more  highly  than  he  ought  to  think  ;  but  so  to  think  as  to  think  soberly,  acconl- 
ing  as  God  hath  dealt  to  each  man  a  measure  of  faith.  For  even  as  we  have  many  members  in 
one  body,  and  all  the  members  have  not  the  same  office  :  so  we,  who  are  many,  are  one  body  in 
Christ,  and  severally  members  one  of  another.  And  having  gifts  differing  according  to  the  grace 
that  was  given  to  us,  whether  prophecy,  let  ns  prophesy  according  to  the  projiortion  of  "our  faith  ; 
or  ministry,  let  vs  gire  onrsehex  to  our  ministry  ;  or  he  that  teacheth,  to  his  teaching  ;  or  he  that 
eshorteth.  to  his  exhorting  :  he  that  giveth,  let  him  do  it  with  'liberality  ;  he  that  ruleth,  with 
diligence  ;  he  that  sheweth  mercy,  with  cheerfulness.  Let  love  be  without  hypocrisy.  Abhor 
that  which  is  evil  ;  cleave  to  that  \vhich  is  good.  In  love  of  the  brethren  be  tenderly  affectioncd 
one  to  another  ;  in  honour  preferring  one  another  ;  in  diligence  not  slothful ;  fervent  in  spirit ; 
serving  the  Lord  ;  rejoicing  in  hope  ;  patient  in  tribulation  ;  continuing  stedfastly  in  prayer  ; 
coHimuuicating  to  the  necessities  of  the  saints  ;  "given  to  hospitality.  Bless  theui  that  persecute 
you  ;  bless,  and  curse  not.  Rejoice  with  them  that  rejoice  ;  weep  with  them  that  weep.  Be  of 
the  same  mind  one  toward  another.  Set  not  your  mind  on  high  things,  but  "condescend  to 
"things  that  are  lowly.  Be  not  wise  in  your  own  conceits.  Render  to  no  man  evil  for  evil. 
Take  thought  for  things  honourable  in  the  sight  of  all  men.  If  it  be  possible,  as  much  as  in  you 
lieth.  be  at  peace  with  all  men.  Avenge  not  yourselves,  beloved,  but  give  place  unto  '-'wrathj: 
for  it  is  written.  Vengeance  belongeth  unto  me  ;  I  will  recompense,  saith  the  Lord.  But  if 
thine  enemy  hunger,  feed  him  ;  if  he  thirst,  give  him  to  drink  :  for  in  so  doing  thou  shalt  heap 
coals  of  fire  upon  his  head.    Be  not  overcome  of  evil,  but  overcome  evil  with  good. 


1  Gr.  wfll-pleaaing. 

2  Or.  spiritual. 

*  VoT  "  reaaonable" 
read  "  spiritttal," 
with  inarK.  Or. 
beloiiRtitK  to  thti 
reason .—  A  m .  Com . 

3  Or.  unrship. 

4  Or,  agt. 

5  Or,  'the  will  of 
God.  even  f*<> 
(Ai>ia  which  i» 
good  and  accept- 
able aud  perfect. 

6  Or,  the /ailh.1 

t  Omit  niarg.  9  (the 
faith). — Am.  Com. 

7  Gr.  singleness. 


8  Some  ancient  au- 
thorities read  the 
opportunity. 

9  Gr.  pursuing. 

10  Or.  be  carried 
away  ivith. 

11  Or,  them. 

12  Or,  the  utrath  of 
God. 

t  Letmarf;.  15("tAe 
wrath  of  God") 
and  the  text  ex- 
change places. — 
Am.  Com. 


In  this  chapter  Paul  suggests  what,  in  his  view,  is  the  basis  of  ethics,  and  in  tliis  ami 
succeeding  chapters,  .^ets  forth  ethical  obligations  in  some  especial  applications. 

"What  is  the  grouml  of  ethical  obligation,  is  a  question  which  has  been  hotly  debated. 
Some  authors  will  have  us  believe  that  the  general  good  is  the  foundation  of  general  obliga- 
tion, and  that  we  are  bound  to  do  what  is  right,  because  righteousness  produces  the  greatest 
happiness  of  the  greatest  number.  Some  base  moral  obligation  on  the  law  of  God,  on  the 
necessity  that  we  are  under  to  do  what  we  are  bidden,  and  refrain  from  that  which  is  for- 
bidden, without  questioning  the  reason  for  the  command  or  the  prohibition.  Still  others 
regard  right  and  wrong  as  ultimate  facts  which  inhere  in  the  nature  of  things,  and  indeiMl, 
in  the  nature  of  God  hint.'^elf,  and  ethical  duty  as  consi.sting  primarily  in  the  ol>ligation 
to  obey  these  law.s,  which  are  inherent  and  eternal.  Paul,  without  discussing  this  sub- 
ject at  all,  looks  upon  all  ethical  obligation  from  a  totally  different  point  of  view. 
Moral  conduct  is  not,  according  to  him,  the  product  of  conscious  obedience  to  law,  whether 
divinely  revealetl,  or  empirically  discovered.  Moral  conduct  is  the  fruit  of  spiritual 
life.  E.s.sential  to  true  life  is  oneness  with  God  ;  and  he  who  is  at  one  with  God  will 
po.s.sess  a  godly  nature,  and  out  of  that  nature  will  flow  a  godly  life  and  conduct.  In  the 
first  chapter  of  Romans,  Paul  explains  that  immoral  conduct  has  grown  in  society  out 
of  departure  from  God,  and  that  any  attempt  to  make  men  moral  by  laws  imposed  from 
without,  while  they  are  thus  separated  from  Gotl,  is  wholly  in  vain,  a  truth  which  he  expounds 
and  illustrates  in  the  .second  and  third  chapters.  He  then  proceeds  to  show  by  argument  from 
Scripture,  froui  analogy,  from  life,  and  by  apjit^al  to  exjxirience,  that  (JSod  can,  and  will,  and 


200  ROMANiS.  [Ch.  XII 

does  enter  into  the  human  heart,  transform  the  hnniiin  nature,  and  by  his  own  persoTial 
influence,  conform  the  willing  soul  to  himself  and  his  will.  This  line  of  persuasive  argu- 
ment concludes  with  the  conclusion  of  the  eighth  chapter.  In  the  ninth,  tenth,  and 
eleventh  chapters,  he  shows  that  this  grace  of  God  is  proffered  to  all  men — Gentile  as  well 
as  Jew — and  that  in  the  doctrine  of  election,  as  held  by  the  Jew,  there  is  nothing  inconsist- 
ent with  faith  in  a  universal  grace  of  God.  In  the  twelfth  chapter  he  comes  to  the  practical 
and  ethical  conclusion  of  his  theology,  this,  namely  :  that  as  departure  from  God  is  the 
cause  of  immorality,  and  as  return  to  God  is  the  only  ground  for  a  hope  of  true  life,  so  out 
of  the  life  thus  begotten  in  the  soul,  there  springs  up  naturally  and  spontaneously  right 
conduct.  "Consecrate,  yourself,"  he  says  in  effect,  "to  God  ;  be  transformed  by  the  renew- 
ing of  his  personal  indwelling  ;  then  your  life  will  show,  what  is  the  good,  and  acceptable, 
and  perfect  will  of  God."  The  rest  of  the  Epistle  is  spent  in  the  main  in  practically  illus- 
trating what  this  good,  acceptable,  and  perfect  will  of  God  is  in  human  society.  While  it 
may  not  be  possible  to  cast  his  thoughts  into  a  philosophical  form,  yet  we  may,  for  conven- 
ience and  without  duly  forcing  his  language,  classify  his  specific  illustrations  in  this 
chapter  under  four  general  heads  : 

1.  The  standard  of  ethical  obligation  is  furnished  by  the  doctrine  of  the  unity  of  the 
race.  Morality  is  organic.  We  are  under  obligation,  one  to  another,  because  we  are  one 
brotherhood  ;  because  we  are  one  body.  The  fatherhood  of  God  involves  the  brotherhood 
of  man,  and  the  universality  of  Christ's  redemption  brings  not  only  the  whole  human  race 
to  Avhich  the  offer  of  redemption  has  been  made,  into  relations  to  him,  but  also,  and  as  a 
consequence,  every  member  of  that  race  into  relations  of  mutual  interdependence  and  moral 
obligation  to  each  other.  Duty  does  not  grow  primarily  out  of  this  social  relationship.  It 
grows  primarily  out  of  the  I'elationship  which  each  soiil  bears  to  God  as  its  father,  Christ 
as  its  redeemer,  and  the  Holy  Spirit  as  its  life-giver ;  but  the  relationship  into  which  all 
men  are  brought  toward  one  another  by  redemption,  furnishes  the  standard  for  the  measure- 
ments of  moral  obligation,  though  not  the  foundation  on  which  moral  obligation  is  based. 

2.  The  relationship  into  Avhich  we  are  thus  brought  to  one  another  is  one  of  mutual 
.service,  because  it  is  one  of  mutual  dependence.  We  constitute  one  organism.  In  this 
organism  each  man's  duty  is  to  fulfill  that  function  for  which  he  is  specially  fitted.  Every 
man  has  some  function,  some  Avork  for  which  nature  and  education  adapt  him.  This  may 
be  spiritual  teaching,  or  some  form  of  serving,  or  intellectual  education,  or  the  arousing  of 
the  emotions,  or  providing  by  industrial  skill  for  the  wants  of  the  community,  or  executive 
administration,  or  lessening  the  afflictions  of  life  by  the  exercise  of  kindness  and  sympathy 
and  compassion.  .First  among  every  man's  duties,  then,  is  to  ascertain  for  which  work  he 
is  fitted,  and  to  do  that  work  with  single-heartedness.  He  has  to  run  with  patience  the 
race  which  has  been  set  before  him,  wasting  no  time  in  repining  because  a  different  race 
has  not  been  allotted  to  him. 

3.  In  this  human  brotherhood,  this  organism  growing  ovit  of  the  redemption  that  is  in 
Christ  Jesus,  mutual  love  is  the  bond  of  union — love  Avhich  is  without  dissimulation,  simple 
and  sincere  ;  love  which  is  kindly  affectioned  and  seeks  another's  honor  rather  than  one's 
own ;  love  which  is  hopeful,  patient,  trustful,  open-hearted,  sympathetic  and  free  from 
self-seeking  and  self-conceit. 

4.  Society  is  full  of  evil.  How  does  the  divine  life  prompt  us  to  treat  this  evil  ?  As 
Christ  has  treated  evil.  Not  by  punishment,  but  by  redeeming  love.  Primarily,  of  course, 
it  forbids  personal  vengeance  ;  but  this  is  not  all.  More  than  this  is  meant  by  Christ's 
prohibition,  "  Resist  not  evil ; "  more  is  meant  by  Paul's  direction,  "  Be  not  overcome  of 
evil,  but  overcome  evil  with  good."     We  al*e  to  deal  with  it  not  by  a  punitive,  but  by  a 


Cu.  XII.  J  R0MA:NS.  201 

redciiiplivt'  system.  It  is  not  mir  luiKtidii  ti)  lU-al  out  justice  to  wrong-doers,  nor  primarily 
to  protect  ourselves  t'roiu  them.  As  individually,  so  socially  our  prime  duty  is  not  to  pro- 
tect oui-selves  from  evil,  still  less  to  punisli  the  evil-tloer,  but  to  overcome  the  evil  by  good. 
This  is  the  law  lor  individual  action;  it  is  equally  the  law  lor  social  ailniinistration.  As 
love  is  to  be  the  inspiration  of  our  service,  and  love  is  to  be  the  bond  of  our  union,  so 
love,  working  by  redemption,  not  justice  working  by  punishment,  is  to  be  the  weapon 
with  which  we  are  to  protect  ourselves  from  evil,  and,  finally,  to  banish  it  altogether. 

What  the  divine  law  of  love  will  wurk  out  in  us  respecting  government,  is  left  to  be 
t  onsidered  I'n  the  next  chapter. 


202 


ROMANS. 


[Ch.  XII. 


CHAPTER    XII. 

I  BESEECH  you  therefore,  brethren,  by  the  mercies 
of  God,  that  ye  present  your  bodies"  a  living  sacri- 
fice, holy,  acceptable  unto  God,  -which  is  your  reason- 
able service. 

2  And  be'' not  conformed  to  this  world:  but  be  ye 


transformed  by  the  renewing  of  your  mind,  that  ye 
may  prove "  what  is  that  good,  and  acceptable,  and 
perfect,  will  of  God. 

3  For  I  say,  through  the  grace  given  unto  me,  to 
every  man  that  is  among  you,  not  to  think  of  himself 
more  highly''  than  he  ought  to  think;  but  to  think 
soberly,  according  as  God  hath  dealt  to  every  man  the 
measure  «  of  faith. 


6  :  15-20 b  1  John  2  :  U. 


Eph.  5  :  10,  n 1  ch.  II  :  --'O.  .  .  .e  Eph.  4  :  7,  etc. 


Ch.  12.  PAUL'S  LAW  OF  ETHICS.— Moral  life  is  pro- 
duced BT  SPIRITUAL  EXPERIENCE. — UNITY  OF  RACE 
INVOLVES  MUTUAL  OBLIGATIONS. — TlLUSTF.ATIONS  :  SIN- 
CERITY IN  LOVK;  DILIGENCE  IN  LIFE;  CATHOLICITY  IN 
SYMPATHY;  PEACE  WHEN  POSSIBLE. — OUR  DUTY  :  NOT 
TO  AVENGE  WRONG  BUT  TO  CURE  IT. 

1-2.  I  beseech  you  therefore,  brethren. 

Literally,  I  call  upon  you. — By  the  mercies  of 

God.  A  suggestion  of  the  highest  motive,  and 
the  most  powerful,  which  can  be  brought  to  bear 
upon  men,  namely,  a  perception  and  .ippreciation 
of  the  divine  mercy. — That  ye  present.  The 
word  is  the  one  used  to  designate  the  bringing  of 
the  offering  for  sacrifice  (Luke  2 :  22;  comp.  Coi.  1  :  22). 
— Your  bodies.  "Not  yourselves,  but  your 
hodles,  as  opposed  to  the  mind." — (Jowett.)  Paul 
has  shown  how  the  body  is  dead  because  of  sin  ; 
and  he  now  urges  his  readers  to  consecrate  this 
body  to  the  service  of  God,  making  the  body 
itself  alive  because  of  righteousness.  In  accord- 
ance with  this  interpretation  of  his  teachings, 
there  are  the  following  passages  :  chap.  8  :  11, 13 ; 
1  Cor.  6  :  15, 19,  20  ;  Eph.  5  :  23  ;  1  Thess.  5  :  23.— 
A  living  sacrifice.  In  contrast  with  the  sac- 
rifices of  the  temple,  which  were  slain.  But 
more  than  this  is  Implied ;  we  make  our  sacri- 
fices to  God,  not  by  slaying  or  mutilating  our 
bodies,  but  by  filling  them  with  a  new  life  and 
consecrating  them  to  a  new  service  (John  lo  :  10). 
—Holy,  well-pleasing  to  God.  Holy,  in 
biblical  usage,  signifies  set  apart  from  a  com- 
mon to  a  sacred  use  (Matt.  1:6;  Acts  6 :  13).  It  is 
this  setting  apart  of  one's  self  to  God's  serv- 
ice which  is  well-pleasing  to  God,  whether  the 
person  or  thing  thus  set  apart  be  intrinsically  of 
great  or  of  little  value. — Which  is  your  reas- 
onable service.  Not  rational  as  opposed  to 
superstitious,  but  a  service  rendered  by  that 
which  is  rational,  in  contrast  with  that  rendered 
by  the  sacrifices  of  animals,  which  have  no 
reason.  Thus  the  Christian  sacrifice  differs  in 
two  respects  from  that  of  the  ancient  Jewisli 
ritual.  It  is  a  consecration,  not  a  destruction,  of 
life ;  and  it  is  a  consecration  of  that  which  is 
possessed  of,  and  dominated  by.  reason. — And 
be  not  conformed  to  this  Avorld.  This 
world  in  Jewish  thought,  as  distinguished  from 
the  world  to  come,  is  the  time  before  as  distin- 
guished from  the  time  after  the  Messiah.  The 
Christian  belongs  to  a  distinct  kingdom,  a  king- 


dom yet  to  come  to  its  perfection,  and  he  is  not 
to  allow  himself  to  be  fashioned  by,  and  according 
to  that  in  the  world  which  is  discordant  with  the 
kingdom  of  Christ.  How  this  is  to  be  prevented 
is  indicated  in  the  clause  that  follows. — But  be 
ye  transformed  by  the  renewing  of  your 
mind.  The  mind  is  not  here  simply  the  intel- 
lectual faculties,  but  the  whole  interior  nature, 
including  emotions,  affections,  habits  of  thought, 
purposes  of  the  will,  and  that  disjjosition  out  of 
which  all  grows.  This  is  to  be  made  anew  ;  the 
man  i*  to  become  a  new  creation,  and  therein  and 
thereby  to  be  transformed  in  his  whole  outward 
conduct  and  conversation  (2  Cor.  5 :  n ;  Gai.  6  :  15). 
— That  you  may  prove.  By  actual  experi- 
ence.— What  is  that  good  and  acceptable 
and  perfect  will  of  God.  That  is,  what  is  good 
and  acceptable  to  him  and  perfect.  This  is  the 
construction  given  by  both  Alford  and  Me3'er. 
Observe  that  the  will  of  God  is  to  be,  as  it  were, 
investigated,  ascertained,  and  determined  on,  not 
by  theological  discussions  (chap.  11  :  1),  but  by  a 
renewed  nature,  and  a  transformed  life. 

3-5.  For  I  say,  through  the  grace  given 
unto  me.  That  is,  as  an  Apostle  by  divine  in- 
spiration ;  comp.  chap.  15  :  15  ;  1  Cor.  3  :  10 ; 
Eph.  3  :  7,  8. — To  every  one  that  is  among 
you.  "  None  among  you  is  to  be  exempt  from 
this  exhortation." — [Meyer.) — In  the  directness 
of  his  addresses,  from  which  no  one  is  allowed 
to  escape,  the  Apostle  is  a  model  for  the  modern 
preacher.  He  does  not  write  essays  about 
themes,  he  speaks  directly  to  the  individual. — 
Not  to  think  more  highly,  etc.  "  There  is  a 
play  on  the  words,  which  can  only  be  clumsily 
conveyed  in  another  language ;  not  to  be  high- 
minded  above  that  which  he  ought  to  be  minded, 
but  to  be  so  minded  as  to  be  sober-minded."— 
{Alford.)  Excessive  self-depreciation  as  well  as 
excessive  self-praise  is  impliedly  condemned  by 
the  language  of  the  Apostle. — As  God  has 
distributed  to  each  one  the  measure  of 
faith.  This  is  the  Pauline  test  of  character. 
Faith  is  not  here  distinctively  faith  in  Christ; 
nor  equivalent  to  those  gifts,  or  graces,  which 
the  Christian  can  only  receive  through  faith,  an 
interpretation  which,  as  Alford  well  says,  "is  to 
confound  the  receptive  faculty  with  the  thing 
received  by  it,  and  to  pass  by  the  great  lesson  of 
our  verse,  that  this  faculty  is  nothing  to  be  proud 


(11.    XII.] 


ROMANS. 


203 


4  For  as  we  have  many  '  members  in  one  body,  and 
all  members  have  not  the  same  office  ; 

5  So  we,  iit>iir  many,  are  one  body  "  in  Christ,  and 
everv  one  members  one  ot  another. 

6  Havinjj  then  gifts  diflTering  >>  according  to  the  grace 
that  is  given  to  us,  whether  prophecy,  /<■/  us  prophesy 
according  to  the  pro|K)rtion  of  faith  ; 


7  Or  ministry,  let  us  toait  on  o«r  ministering  ;  or  he 
that  teachcth,  on  teaching  ; 

8  Or  he  that  cxiiortetii,  on  exhortation  :  ho  that 
giveth, /(•/ ///w  <!(>  /'/  with  simplicity;  he'  that  rulcth, 
with  diligence  ;  he  that  sheweth  mercy,  with  chccrlul- 
ness.' 

p  /,«■/ love  be  without  dissimulation.''  Abhor'  that 
which  is  evil ;  cleave  to  that  which  isgooil. 


r  I  I'xr.  I'.'  :  4,  H g  Eph.  1  :  S3 hi  Pet.  4  :  10,  11 I  Ps.  101 :  3,  etc j  2  Cor.  9  :  7 ....  k  1  Pet.  1  :  S2 1  Pi.  34  :  14. 


of,  but  God's  gift."  Faith  is  here,  and  everj'- 
whcre  in  Paul's  writings,  the  power  of  spiritual 
insight,  the  power  wliieii  pereeives  and  receives 
(iod.  According  to  the  divine  life  which  God 
iinjiarts  is  the  capacity  for  work  in  that  divine 
life,  in  efficient  service  in  the  kingdom  of  God. 
This  is  not  the  tnost  common  test  of  character, 
even  in  the  Church  of  Christ ;  but  it  is  Paul's 
test  always. — For  even  as  we  have  many 
members.  The  figure  here  suggested  is  worked 
out  much  more  fully  in  1  Cor.  12  :  lo-oO. — And 
severally  members  one  of  another.  That 
is,  we  are  severally  necessary  to  each  other's  effi- 
ciency in  the  Christian  organism.  No  man  can 
measure  his  duty  as  though  he  stood  alone  ;  he 
must  take  into  account  the  fact  that  he  is  a  mem- 
ber of  a  community,  and  the  effect  of  his  acts 
on  the  community.    Comp.  chap.  14  :  7,  8. 

G-8.  Bat  having  gifts,  etc.  (charismata). 
Concerning  these  gifts  Paul  writes  at  length  in 
1  Cor.  chapters  12, 13, 14.  Observe  that  in  Paul's 
estimate  all  powers  employed  in  the  divine  life 
are  gifts  of  God.  ComiL  Matt.  2.5  :  14-30.  These 
gifts  differ  according  to  the  grace  given  to  us. 
The  possession  of  such  a  gift  may  be  a  cause  for 
thanksgi\ing,  but  never  for  boastfulness. — 
Whether  prophecy  let  us  prophesy,  ac- 
cording to  the  proportion  of  our  faith. 
Prophecy,  is  not  in  Scrijjture  usage,  confined  to 
foretelling.  It  signifies  speaking  as  a  messenger 
of  God  eomraunicatious  received  from  him  and 
under  the  inspiration  of  his  indwelling  spirit.  He, 
then,  who  teaches  spiritual  truth  must  teach  it 
according  to  the  measure  of  his  own  spiritual 
experience  of  the  truth ;  what  is  not  true  in  his 
own  spiritual  experience,  whatever  evidence 
there  may  be  of  it  in  the  thoughts  and  writings 
of  others,  is  not  a  proper  subject  of  his  sjjiritual 
teaching.  He  must  always  be  able  to  say.  We 
also  believe  and  therefore  speak  (>>  Cor.  4  :  1.3). — 
Or  ministry,  let  us  give  ourselves  to  our 
ministry.  By  ministry  is  intended  the  gift  of 
administration  of  external  affairs  of  the  Church, 
])articularly  the  care  of  the  poor,  the  sick,  and 
stranirers.  This  work  especially  devolved  upon 
the  deacons. — Or  he  that  teacheth  on  his 
teaching;  or  he  that  exhorteth  to  his  ex- 
liortation.  No  sharp  line  of  distinction  can  be 
drawn  between  prophesying,  teaching,  ami  ex- 
horting.    Prophesying  implies  a  more  direct  in- 


spiration from  God  ;  teaching  and  exhorting,  an 
obtaining  of  the  truth  more  through  secondary 
instruments.  I'rophccy,  again,  is  more  distinctly 
the  work  of  a  seer  revealing  si)iritual  truths; 
teaching  works  by  an  instructor  ijresenting  it  in 
systematic  forms ;  exhortation  indicates  the  work 
of  an  emotional  speaker  a])plying  it  to  the  life. 
Prophesying  is  characterized  by  the  word  inspir- 
ing ;  teaching,  by  the  word  instructive ;  exhorting, 
by  the  word  arousing.  Proi)heey  speaks  to  the 
imagination  ;  teaching,  to  the  intellect ;  exhorting, 
to  the  emotions.  But  in  all  religious  instruction 
these  three  elements  are  more  or  less  intermin- 
gled, and  generally  indistinguishable. — He  that 
giveth,  let  him  do  it  with  singleness  of 
heart.  "  Not  liberally,  but  in  singleness  of  heart , 
i.  e.,  as  unto  the  Lord,  and  not  unto  man  ;  with 
no  other  thought  than  that  of  pure  love." — 
(Jowett.) — He  that  ruleth  with  diligence. 
This  ruling  is  the  work  of  an  administrator  or 
organizer  in  the  Church.  Comp.  1  Thess.  .5  :  12 ; 
1  Tim.  5  :  17.  Success  in  this  work  requires  con- 
stant watchfulness,  while  on  the  other  hand, 
history  says  that  the  special  temptation  of  a 
ruler  is  to  idleness ;  assigning  work  to  others, 
rulers  are  tempted  to  cease  working  themselves. 
— He  that  shoAveth  mercy  with  cheerful- 
ness. Ungrudgingly  ;  interpreted  by  the  expres- 
sion of  Shakespeare.  ''  The  ((uality  of  mercy  is 
not  strained,  but  dropjx'th  as  the  gentle  dew 
from  heaven."  The  fundamental  thought  in  all 
these  exhortations  (verses  e-s)  is  that  e\ery  man  is 
to  give  himself  wholly  to  the  work  for  which  he 
is  fitted,  or  to  which  by  the  providence  of  God 
he  has  been  allotted,  not  seeking  ambitiously  for 
some  other  jilaee,  or  some  other  service. 

9-13.  Let  love  be  without  hypocrisy. 
A  severe  test  of  much  of  our  courtesy,  and  a 
condemnation  of  all  that  which  does  not  repre- 
sent a  genuine  feeling  of  good-will. — Abhor  the 
evil,  cleave  to  the  good.  Genuine  h)ve  is 
accordant,  not  inconsistent,  with  such  abhorrence 
of  evil.  See  Eph.  4  :  14-2(i.  Abhor  and  cleave  to 
are  jmt  in  contrast,  but  are  manifestations  of  the 
same  spirit,  as  electricity  attracts  and  repels 
with  precisely  the  same  force  accordingly  as  the 
object  to  which  it  is  presented  is  charged  with 
the  same  or  different  currents.— In  love  of  the 
brethren,  be  tenderly  attectioned  one 
with  another.     The  brethren  are,  in  the  N.  T. 


204 


ROMANS. 


[Ch.  XIL 


10  Be  kindly  ^  affectioned  one  to  another  with  broth- 
erly love  ;  in  honour  preferring"  one  another  ; 

11  Not   slothful   in   business;"    fervenf   in    spirit; 
serving!  the  Lord  : 

12  Rejoicing'' in  hope;  patient*  in  tribulation;  con- 
tinuing '  instant  in  prayer  ; 

13  Distributing  "  to  the  necessity  of  saints  ;  given  to 
hospitality.' 


14  Bless"  them  which  persecute  you:  bless,  and 
curse  not. 

15  Rejoice  "  with  them  that  do  rejoice,  and  weep  with 
them  that  weep. 

16  i>Vy  of  the  same  mind  one  toward  another.  Mind^ 
not  high  things,  but  condescend  to  men  of  low  estate. 
Be"  not  wise  in  your  own  conceits. 

17  Recompense  ''  to  no  man  evil  for  evil.  Provide 
things'^  honest  in  the  sight  of  all  men. 


m  1  Pet.  2  :  17 n  1  Pet.  5:5 0  Acts  20  :  34,  35 p  Col.  4  :  12 q  Heb.  12 

uPs.  41  :  1;  Heb.  13  :  16....THeb.  13  :  2;    1  Pet.  4  :  9 w  Matt.  5  :  ( 

alsa.  5:21 b  Matt.  5:39;  1  Pet.  3:  9....C  2  Cor.  8:  21. 


.X  1  Cor.  12  :  26. 


.s  James  1  :  4 t  Luke  18 

...y  1  Pet.  3  :  8 z  Jer.  45 


usage,  the  fellow-members  in  the  Christian 
Church.  The  word  rendered  tenderly  affectioned 
implies  closeness  of  family  affection,  like  that 
between  parents  and  children. — In  honor  pre- 
ferrini;  one  another.  Either,  in  paying  honor 
anticipating  one  another,  that  is,  making  haste 
to  pay  honor  to  others  rather  than  to  seek  it  for 
ourselves — (Jowelt) ;  or  in  point  of  moral  conduct 
going  before  others,  as  guides,  inciting  them  to 
follow. — (Meyer.) — In  diligence  not  slothful. 
Not  as  in  the  Old  Version,  nut  .slothful  in  business, 
a  translation  which  makes  the  Apostle  appar- 
ently refer  to  secular  affairs  ;  what  he  urges  is, 
that  the  Christian  should  not  be  wanting  in 
energy  or  action  in  outward  life. — Fervent  in 
spirit.  Literally,  boiling  in  spirit.  The  one 
clause  indicates  outward  energy,  the  other  inten- 
sity of  life  within. — Serving  the  Lord.  Some 
manuscripts  give  instead,  Serving  the  time,  in 
which  case  the  meaning  will  be  parallel  to  that 
of  Rom.  13  :  11,  13  ;  Eph.  5  :  16  ;  Col.  4  :  5.— 
Rejoicing  in  hope.  Better  in  the  hope,  that 
is,  making  the  hope  of  final  redemption  a  cause 
of  joy,  in  the  midst  of  present  tribulation. 
Comp.  chap.  8  :  24,  25 ;  15  :  3.— Patient  in 
tribulation.  The  Greek  word  rendered  pa- 
tient, signifies  to  remain  under  tribulation  ;  this 
spirit  of  patience  in  tribulation  is  a  spirit  which 
is  content  to  remain  in  it  as  contrasted  with  that 
which  anxiously  seeks  to  escape  from  it.^ — Con- 
tinuing steadfastly  in  prayer.  The  meaning 
of  the  Greek  will  be  indicated  to  the  English 
reader  by  referring  to  Mark  3  :  9,  where  it  is 
rendered  to  wait  on.  Tbe  disciple  is  exhorted  to 
wait  patiently  upon  God,  as  a  child  waits  for  his 
father's  time  to  grant  the  request.  Comp.  Acts 
1:14;  2:42,  46.— Communicating  to  the 
necessities  of  the  saints.  More  literally, 
Sharing  in  common,  making  them  in  their  neces- 
sities participators  in  our  goods. — Pursuing 
hospitality.  Not  merely  receiving  those  who 
seek  hospitality,  but  seeking  them  and  urging  it 
upon  them  ;  "a  virtue  highly  important  at  that 
time,  especially  in  the  case  of  traveling,  and  per- 
haps banished  and  persecuted  Christian  breth- 
ren. ' ' — {3feyer.) 

14-16.  Bless  them  which  persecute  you, 
bless  and  curse  not.  To  bless  is  to  invoke 
God's  blessing  upon,  to  curse  is  to  invoke  God's 


curse  upon ;  for  illustration  of  the  blessing  of 
persecutors,  see  Luke  23  :  34  ;  and  for  illustration 
of  cursing,  where  Paul  did  not  act  according  to 
his  own  precepts,  see  Acts  23  :  3.  This  precept 
seems  to  me  conclusively  to  show,  that  what  are 
called  the  Imprecatory  Psalms  are  not  models 
for  the  Christian  imitation  ;  in  the  moral  devel- 
opment of  the  race  David  precedes  Paul.  David 
refuses  to  revenge  himself  on  his  enemies,  but 
invokes  vengeance  upon  them  ;  Paul,  following 
the  example  and  instruction  of  the  Master,  for- 
bids the  spirit  which  desires  vengeance  to  be  in- 
flicted upon  them. — Rejoice  with  them  that 
do  rejoice,  etc.  There  is  no  good  reason  for 
the  attempt  to  connect  these  several  clauses, 
they  are  distinct.  This  one  emphasizes  the  duty 
of  cultivating  sympathy,  which  is  itself  a  product 
of  love. — Be  of  the  same  mind  one  toward 
another.  "This  characterizes  the  loving  har- 
mony, when  each  in  respect  to  his  neighbor,  has 
one  and  the  same  thought  and  endeavor  ;  comp. 
15  :  5  ;  Phil  2  :  3  ;  4  :  2  ;  2  Cor.  13  :  11."— (J%er. ) 
This  spirit  would  prevent  all  class  distinctions  in 
the  Church,  whether  between  rich  or  poor,  or  be- 
tween ecclesiastic  or  layman  ;  in  love  and  sym- 
pathj'  they  are  to  have  the  same  spirit  towards 
one  another. — Mind  not  high  things,  but  be 
led  away  by  things  that  are  lowly.  Not 
without  reason  does  Paul  use  the  singular  word 
(at!) x(7r«}'')'((j>(j/),  to  be  led  away  with;  as  we  are 
ordinarily  led  away  by  the  things  that  are  ex- 
alted, so  he  bids  us  to  be  led  away  by  the  things 
which  are  lowlj',  as  Christ  was  drawn  in  an  espe- 
cial manner  to  the  poor  and  the  needy. — Be  not 
wise  in  your  own  conceits.  See  chap.  11  r 
25  ;  2  Cor.  11  :  19 ;  Prov.  3  :  7  ;  26  :  12 ;  literally, 
wise  before  yourself,  that  is,  in  your  own  judg- 
ment, you  being  the  judge.  Confidence  in  one's 
convictions  and  courage  in  maintaining  them, 
does  not  depend  upon  one's  judgment  of  himself 
that  he  is  pre-eminently  wise.  Such  judgment 
closes  the  mind  and  heart  against  others,  and  for- 
bids the  sympathy  which  in  the  preceding  clauses 
the  Apostle  has  urged  upon  his  readers. 

17-21.  Give  back  to  no  one  evil  in  return 
for  evil.  This  seems  to  introduce  a  new  thought, 
which  continues  to  the  end  of  the  chapter. 
Comp.  Matt.  5  :  43-48.  The  lex  talionis,  rude  even 
as  a  standard  of  justice,  is  absolutely  forbidden 


('II.  xn.i 


ROMANS. 


205 


i8  If  it  be  possible,  as  mucli  as  lietli  in  you,  live 
peaceably  ■"  with  all  men. 

iq  Dearly  beloved,  avenRC  not  yourselves;  but 
rather  give  place  unto  wrath  :  for  It  is  written,  \'cnge- 
ance  '  is  mine  ;  1  will  repay,  saith  tlie  Lord. 


20  Therefore  if  thine*  enemy  hunger,  teed  him;  if 
he  thirst,  give  him  drink:  for  in  so  doing  thou  shalt 
heap  coals  of  lire  on  his  head. 

21  Be''  not  overcome  of  evil,  but  overcome  evil  with 
good. 


d  Ps.  34  :  14  ;  Heb.  12  :  14 e  Lot.  19  :  18 f  Dent.  3J  :  35 g  Prov.  45  :  21,  22;  M»U.  5  :  44 h  Prov.  16  :  32. 


as  the  rule  for  individual  conduct  by  Chi-istian  I 
priiKipli'.— Provide  in  the  si;;lit  of  all  men 
sncli  thinsts  as  are  honorable.  I'roviili' must 
hiTu  must  taken  in  its  etymological  sense  as  in-  j 
volving  foreseeing,  carinj,-  for  beforehand ;  the 
phrase,  In  the  sight  of  all  men,  qualifies  the 
"verb,  as  in  the  rendering  given  above.  Human 
judgment  is  not  made  the  measure  of  what  is  1 
good,  beautiful  and  true,  but  we  are  bid  to  take 
heed  beforehand  for  what  is  good,  beautiful,  and 
true,  so  that  our  life  shall  be  patent  as  a  godly 
life  before  all  men.  Comp.  Matt.  5  :  14-1().  Paul's 
language  here  is  supposed  to  have  been  suggested 
by,  if  not  freely  quoted  from,  Prov.  3:4;  and 
the  clause  there,  "  In  the  sight  of  God,''  is  added 
in  some  manuscripts  to  the  text  here. — If  it  be  [ 
possible,  as  niiicli  as  lieth  in  you,  be  at 
peace  with  all  men.  Not  merely  live  peace- 
ably. To  he  at  peace  signifies  the  disposition  of 
the  mind.  The  qualifications  are  important ;  it 
is  not  always  possible  to  be  at  peace  with  others ; 
first  pure,  then  peaceable  (James  3 :  n),  is  the  uni- 
versal law  of  Christian  character  and  conduct, 
but  "  all  your  part  is  to  be  at  peace ;  whether 
you  actually  live  peaceably  or  not  will  depend 
then  solely  on  how  others  behave  toward  you." 
— Dearly  beloved.  The  more  difficult  this 
duty  the  more  affectionately  does  the  Apostle 
address  his  readers  with  these  words. — (Tholuck.) 
— Avenge  not  yourselves.  Literally,  and  so 
I  believe  it  is  to  be  taken  here,  do  not  do  justice 
to,  maintain  the  right  of,  undertake  to  vindicate, 
yourself.  For  the  construction  and  application 
of  t  Ids  principle,  see  Matt,  h  :  8-48,  and  note  there. 
Christianity  does  not  forbid  the  desire  for  justice 
or  self-vindication,  but  it  requires  that  men  should 
leave  their  own  vindication  to  others  who  are 
disinterested,  and  pre-eminently  to  God. — But 
jfive  place  unto  wrath.  Three  interpreta- 
tif)iis  of  this  phrase  have  been  afforded :  (1)  In- 
terpose delay  to  anger,  [jroceed  not  to  execute  it 
hastily,  but  leave  it  for  its  legitimate  time ;  (2) 
Make  room  for  the  wrath  of  God,  and  leave 
your  vindication  to  him  ;  (3)  Make  room  for  the 
wrath  of  your  enemy,  let  him  hav(!  his  way, 
do  not  resist  him  or  the  evil  which  he  seeks 
to  inflict  on  you.  Alford  maintains  the  first, 
Meyir  the  second,  Jowett  the  third.  This  last 
seems  more  consonant  with  the  general  .--pirit  of 
the  (jospel,   especially   of  that   portion  of  the 


Sermon  on  the  Mount  from  which  we  may  well 

believe  Paul  borrowed  the  spirit  of  his  instruc- 
tion here.  In  that  case,  Paul's  exhortation  is 
equivalent  to  Christ's,  "  resist  not  evil." — For  it 
is  written.  The  quotation  is  from  Deut.  32  : 
o5,  but  is  not  exact.  Comp.  Hebrews  10  :  MO. — 
Venueance  is  mine,  I  will  repay,  saitli  the 
Lord.  Hy  vengeance  we  are  not  to  understand 
the  gratitieation  of  revenge,  but  the  administra- 
tion of  justice,  especially  retributive  jusliee,  in 
the  infliction  of  punishment  for  wrong-doing. 
This  is  entirely  clear  in  the  original. — There- 
fore if  thineenemy  hunger,  feed  him,  *  *  * 
for  in  so  doing  thou  shalt  heap  coals  of 
lire  on  his  head.  These  words  are  quoted 
from  Prov.  2^  :  21,  22.  Various  interpretations 
have  been  given  of  them,  as :  (I)  So  thou  wilt 
overwhelm  him  with  shame  and  remorse ;  (2) 
Thou  wilt  add  to  the  divine  condemnation  of  him, 
for  ingratitude  will  be  added  to  his  crime  ;  (3) 
Thou  wilt  melt  and  soften  him,  as  fire  melts  and 
softens  iron.  It  appears  to  me  better  to  un- 
derstand Paul's  phrase  as  generally  equivalent  to 
the  modern  sentiment  derived  from  Christianity, 
that  the  generous  treatment  of  an  enemy  is  a 
noble  revenge.  It  is  as  if  the  Apostle  had  said, 
the  way  to  revenge  yourself  on  your  enemy  is 
to  do  him  a  kindness.  If  we  take  this  literally 
and  endeavor  to  discover  how  doing  him  a  kind- 
ness will  gratify  that  spirit  of  revenge  which  we 
ought  not  to  gratify,  but  crucify,  we  totally  mis- 
apply not  only  the  Apostle's  meaning,  but  his 
essential  spirit. — He  not  conquered  of  evil, 
but  conquer  evil  by  v:ood.  As  in  many  other 
cases,  the  specific  exhortation  leads  up  here  to  a 
broad  and  general  principle.  Emphasis  in  the 
l)receding  part  of  the  chapter  has  been  laid  upon 
the  negative  clause.  Be  not  conquered  by  evil ; 
but  this  direction  can  be  complied  with  oidy  by 
those  who  etpiip  themselves  with  good,  that  they 
may  thereby  conquer  the  evil.  This  is  the  law 
of  all  Christian  reform.  In  this  sentence,  the 
Apostle  returns  to  the  same  prineii)le  enunciated 
in  the  commcrnccment  of  the  chapter:  Be  not 
conformed  to  this  world,  but  be  ye  transformed 
by  the  renewing  of  your  mind.  There  the  prin- 
ciple is  ap|)lied  to  the  combat  of  evil,  within  us 
individually,  here  to  the  combat  of  evil  without 


CHAPTER    XIII. 

THE     CHRISTIAN    STATE. 


Let  every  soul  be  in  subjection  lo  tlie  higher  powers :  for  there  is  no  power  but  of  God  ;  and 
the  potvers  that  be  are  ordained  of  God.  Therefore  he  that  resisteth  the  power,  withstandeth 
the  ordinance  of  God :  and  they  that  withstand  shall  receive  to  themselves  .iudgement.  For 
rulers  are  not  a  terror  to  the  good  work,  but  to  the  evil.  And  wouldest  thou  have  no  fear  of  the 
power  ?  do  that  which  is  good,  and  thou  shalt  have  praise  from  the  same  :  for  'he  is  a  minister 
of  God  to  thee  for  good.  But  if  thou  do  that  which  is  evil,  be  afraid  ;  for  'he  beareth  not  the 
Bword  in  vain  :  for  he  is  a  minister  of  God,  an  avenger  for  wrath  to  him  that  doeth  evil. 
Wherefore  ye  must  needs  be  in  subjection,  not  only  because  of  the  wrath,  but  also  for  conscience, 
sake.  For  for  this  cause  ye  pay  tribute  also  ;  for  they  are  ministers  of  God's  service,  attending 
continually  upon  this  very  thing.  Render  to  all  their  dues :  tribute  to  whom  tribute  is  due  ; 
custom  to  whom  custom  ;  fear  to  whom  fear  ;  honour  to  whom  honour. 

Owe  no  man  any  thing,  save  to  love  one  another  :  for  he  that  loveth  -his  neighbour  hath 
fulfilled  ^the  law.  For  this,  Thou  shall  not  commit  adultery.  Thou  shalt  not  kill.  Thou  shalt 
not  steal.  Thou  shalt  not  covet,  and  if  there  be  any  other  commandment,  it  is  summed  up  in 
this  word,  namely.  Thou  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  ill  to  his  neigh- 
bour :  love  therefore  is  the  fulfilment  of  =the  law. 

And  this,  knowing  the  season,  that  now  it  is  high  time  for  you  to  awake  out  of  sleep  :  for 
now  is  'salvation  nearer  to  us  than  we  frsi  believed.  The  night  is  far  spent,  and  the  day  is  at 
hand :  let  us  therefore  cast  off  the  works  of  darkness,  and  let  us  put  on  the  armour  of  light. 
Let  us  walk  honestly,  as  in  the  day  ;  not  in  revelling  and  drunkenness,  not  in  chambering  and 
wantonness,  not  in  strife  and  jealousy.  But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not 
provision  for  the  flesh,  to  fulfil  the  lusts  thereof. 


2  Gr.  tlie  other. 

3  Or.  law. 


4  Or,  our  salvation 
nearer  thanioUen, 
etc. 


Ill  tlie  thirteenth  chapter  of  Romans,  Paul  treats  of  the  foundation  of  the  State.  I 
propo.se  in  this  chapter  to  indicate  briefly  the  principles  which  he  here  inculcate;?,  with 
their  application  to  our  own  times  and  questions. 

What  is  the  basis  of  the  State  ?  What  is  the  ground  of  its  authority  ?  What  right  has 
it  to  regulate  or  prohibit  ?  Its  range  is  practically  unbounded.  Even  in  a  free  State  there 
is  no  ajjparent  limit  to  its  authority.  It  declares  what  may,  and  what  must,  and  what  must 
not  be  done.  It  prohibits  acts  in  themselves  innocent ;  it  performs  acts  which,  exce]3t  its 
authority  is  a  just  one,  are  acts  of  indefensible  despotism.  What  more  innocent  than  to  take 
a  letter  for  a  neighbor,  either  for  a  compensation  or  without  one?  But  government  forbids 
the  carriage  of  letters  by  private  individuals  under  severe  penalty.  What  is  clearer  than 
Naboth's  right  t(j  the  vineyard  which  he  has  inherited  from  his  father?  But  government 
takes  it  from  him  for  a  railroad,  and  pays  him  what  it  judges  right,  not  what  he  asks  for  it. 
What  is  clearer  than  a  man's  right  to  his  life,  liberty,  and  pursuit  of  hai^piness?  But  in  the 
time  of  war  government  lays  its  hand  upon  him,  takes  him  from  his  peaceful  avocations, 
and  compels  hini  to  go  into  battle  to  be  shot  at,  and  to  leave  his  wife  and  child  to  be 
supported  by  the  government,  or  possibly  to  come  into  want  for  lack  of  support.  And  the 
conscience  of  nearly  the  entire  community  supports  the  authority  of  government  in  these  acts : 
in  prohibiting  things  innocent  in  themselves;  in  taking  the  individual's  property  for  a  public 
use :  in  compelling  him  to  lay  down  his  life  for  the  State.  Where  does  it  get  this  authority? 
In  what  consists  the  sacredness  of  law  ?  Why  should  we  be  loyal  to  our  government  ?  What 
reason  is  there,  what  foundatidii,  fi>r  this  demand  of  government  on  the  one  hand,  and  this 


Cii.   Xlll.J  KUMA.NS.  207 

obedience  to  it  on  the  other  I  Sliylock  invokes  the  law  of  Venice  to  wreak  a  cruel  venge- 
ance on  his  foe.     In  vain  Bassiinio  implores  the  fair  yonng  judge  to  wrest  the  law  : 

"  To  do  a  jireat  right,  do  a  littlo  wrong, 
And  curb  this  crufl  devil  of  his  will." 

Portia  replies  : 

"  It  must  not  he  ;  there  i.s  no  power  in  Venice 
Can  alter  a  deeree  established." 

"VMiy  must  it  not  be  ?  What  saeredness  is  tliere  in  law  which  can  forbid  the  judge  to  wrest 
it  to  his  authority,  that  it  become  not  the  means  of  an  inju.stice  ? 

Does  the  poiver  of  the  government  give  it  its  authority?  But  miglit  does  not  make 
right  ;  and  whatever  may  be  true  of  despotic  governments  who.se  decrees  are  enforced  l)y  a 
standing  army,  niiglit  does  not  even  make  power  in  a  free  State.  Tliere  is  no  might  in  the 
^layor  of  a  city,  the  Governor  of  a  State,  (jr  the  President  of  the  United  States,  except  that 
which  is  lodged  in  the  con.seience  of  the  people.  His  power  lies  in  their  sanction  and 
support  ;  their  sanction  and  support  do  not  lie  in  his  power.  Deprive  him  of  their  con- 
science, and  his  power  is  gone  ;  he  is  scepterle.ss. 

Is  it  in  a  compact,  an  agreement,  an  imaginary  covenant,  by  wliicli  the  people  of  the 
State  have  consented  to  lay  aside  something  of  their  individual  liberty  for  the  greater  good 
which  grows  out  of  a  political  organization  ?  No  such  com})act  was  ever  made.  There  is 
no  history  of  a  time  when  men  came  together  and  formed  a  partnership  or  agreement  to  be 
a  State.  Government  is  as  old  as  humanity.  Organism  is  as  old  as  individualism.  One 
might  as  well  say  that  in  the  individual  the  head  has  promised  to  do  the  thinking  if  the 
stomach  will  do  the  digesting,  and  the  stomach  has  undertaken  to  do  the  digesting  if  the 
heart  will  supply  the  blood-current.s.  The  head  and  stomach  and  heart  are  parts  of  the 
living  organism ;  so  every  individual  man  is  a  part  of  a  living  organism.  Men  are  born 
into  the  State  as  they  are  born  into  the  world  ;  and  are  as  much  under  social,  political,  and 
industrial  laws  as  under  pliysical  and  natural  laws.  Social  life  is  as  old  as  life;  government 
is  as  old  as  man. 

Paul,  entering  into  no  discu.ssion  of  these  and  rival  hypotheses  invented  to  account  for 
the  State,  perhaps  knowing  nothing  of  them,  declares  the  true  basis  of  law  to  be  God.  There 
is  no  power  but  of  God  ;  the  powers  that  be  are  ordained  of  God  ;  he  that  setteth  himself 
in  array  against  law,  the  Stiite,  social  order,  sets  himself  against  GckI.  Loyalty  to  law, 
government,  the  State,  .social  order  is  allegiance  to  God.  The  State  is  as  truly  a  divine 
institution  as  the  Church  or  the  Family.  It  is  impo.ssible  that  life  should  go  on  without 
the.se  three  institutions,  all  of  which  are  established  by  God  and  are  as  old  as  the  race. 
There  can  be  no  sj^iritual  life  without  the  Church,  no  alfectional  life  without  the  Family, 
no  indu.strial  life  without  the  State. 

If  ever  there  was  a  time  when  Nihilism  would  have  been  justifiable,  it  Wiis  in  the  lirst 
century  of  the  Chri.stian  era.  The  Roman  government  was  an  absolute  and  untempered 
despotism.  The  Emperors  were  at  once  the  creatures  and  the  absolute  commanders  of  the 
army.  They  were  responsible  to  no  one.  They  ilid  not  fear  public  o])inion  within  the 
State,  for  it  had  no  method  of  expressing  itself,  even  if  it  hail  exi.sted  ;  and  it  did  not  exist, 
for  the  cruel  Emperors  were  but  too  faitliful  interpreters  of  the  age.  They  feared  no  public 
opinion  without  the  State,  for  their  Empire  ruled  the  world.  The  healthy  influence  which 
the  public  opinion  of  one  modern  State  has  upon  another  was  unknown.  Tiiey  feared  the 
gods  as  little  as  they  feared  men  ;  for  tlie  gods  were  only  deified  Empemrs,  and  deiuanded 
neither  niercy,  jjurity,  nor  ju.stice  of  their  .subject.s.  The  horrors  of  a  government  so  abso- 
lute that  one  Emperor  prolonged  one  of  the  hideous  shows  after  the  victims  provided  for  it 


208  K0MAN8.  [Ch.  A'III. 

had  been  slain,  by  ordering  his  servants  to  pick  out  men  ana  women  from  the  audience  and 
throw  them  over  into  the  arena  to  be  destroyed  by  the  wild  beasts,  can  not  be  imagined. 
It  was  at  such  a  time  that  Paul  wrote,  "  Let  every  soul  be  subject  to  the  higher  powers  ; 
for  the  poAvers  that  be  are  ordained  of  God.  Mliosoever,  therefore,  setteth  himself  against 
the  power  resisteth  the  ordinance  of  God." 

We  are  living  in  an  age  when  Nihilism,  aiming  not  at  the  reconstruction  of  society, 
but  at  its  destruction,  is  rife.  Under  different  aliases,  as  Fenianism,  Communism,  Anarch- 
ism, Nihilism,  it  threatens  social  order  in  every  civilized  State.  This  blind  Samson  lays 
hold  on  the  two  pillars  of  society — the  Church  and  the  State — and  bows  himself,  not  with 
prayer,  but  with  imprecation,  that  he  may  involve  every  one,  himself  included,  in  the 
overthrow  of  all  social  organism.  This  spirit  of  lawlessness,  breaking  forth  in  the  orgies 
of  the  Commune  in  Paris,  in  the  anti-draft  riots  in  New  York  City,  in  the  railroad  ri(jts,  in 
the  emeute  in  Cincinnati,  breaks  forth  with  minor  manifestations  in  incipient  rowdyism  in 
all  our  large  towns  and  cities,  and  in  the  wild  and  lawless  outrages  upon  the  border.-  It  is 
not  a  mere  resistance  to  the  power  and  majesty  of  law,  and  to  the  will  of  the  majority, 
or  to  the  welfare  of  the  community.  It  is  all  this;  but  it  is  more.  It  is  lawlessness  in 
battle  array  against  God.  It  finds  its  legitimate  expression  in  the  proposition  of  the  French 
Communist  that  it  is  necessary  to  abolish  God.  In  such  an  age  we  need  to  restate  and 
restiidy  the  fundamental  principles  of  law  and  order.  At  the  basis  of  them  all  is  the  truth 
that  government  is  a  divine  ordinance.  It  is  not  a  necessary  evil ;  it  is  an  essential  good. 
It  may  be  a  bad  government,  and  still  it  is  better  than  none.  For  the  worst  government  is 
better  than  the  best  anarchy  ;  the  worst  law  is  more  tolerable  than  lawlessness.  For  gov- 
ernment and  law  are  of  God ;  but  anarchy  and  lawlessness  are  of  the  devil. 

Is  there,  then,  no  Higher  Law  ?  Is  the  conscience  of  the  community  to  take  the  place 
of  the  conscience  of  the  individual  ?  Is  the  Friend,  who  believes  that  the  law  of  God 
forbids  all  war,  to  submit  to  the  draft,  lay  his  conscience  aside,  and  become  a  soldier,  in 
spite  of  God's  law  and  his  own  conscience  1  Is  the  Christian  philanthropist,  who  believes 
that  the  law  of  Christ  commands  him  to  give  succor  to  the  suffering,  food  to  the  hungry, 
and  deliverance  to  the  oppressed,  to  lay  his  conscience  aside,  trample  under  foot  Christ's 
law,  and  join  the  baying  hounds  in  their  hunt  tor  the  fleeing  slave  ?  God  forbid.  Congress 
is  not  God.     Washington  is  not  Mount  Sinai. 

But  to  disobey  a  specific  law  is  one  thing ;  to  set  one's  self  in  array  against  Law  is  a 
very  different  thing.  This  last  is  Nihilism,  lawlessness,  anarchy  ;  and  it  is  this  last  which 
Paul  alone  condemns.  As  in  many  other  passages,  the  best  interpreter  of  Paul's  meaning  is 
the  original  language  in  which  he  expressed  his  meaning  :  "Let  every  soul,"  he  says,  "be 
under  the  higher  powers."  "Whosoever  sets  himself  in  array  against  the  power  opposes 
God's  order."  Daniel  was  subject  to  the  powers  that  be  when  he  openly  disobeyed  the 
ordinance  forbidding  prayer — and  submitted  to  the  penalty.  The  Apostles  submitted  to 
the  powers  that  be  when  they  received  without  murmuring  the  stripes  and  imprisonments 
inflicted  upon  them  for  preaching  the  Gospel  of  Christ — and  continued  to  preach  as  before. 
Christ  submitted  to  the  powers  that  be  when  he  bade  Peter  put  xip  his  sword,  and  told  him 
that  he  could  call  on  legions  of  angels  for  his  rescue,  but  yielded  himself  to  death,  though 
neither  threats  nor  blandishments  could  induce  him  while  he  lived  to  yield  himself  to 
silence.  The  Friend  who  paid  the  fine  or  submitted  to  the  imprisonment,  but  refused  to 
fight ;  the  Abolitionist  who  paid  the  penalty  of  his  Christian  hospitality  to  the  fugitive 
slave,  but  refused  to  help  hunt  him  down,  submitted  to  the  powers  that  be.  The  rioters  in 
New  York  who  attempted  to  prevent  the  draft,  the  little  band  of  Abolitionists  who  followed 


Ch.  XIIL]  ROMANS.  209 

John  Brown  in  his  wild  attempt  to  arouse  insurrection,  set  themselves  in  army  aj^'iiinrit  tli(» 
]iowers  that  be,  and  in  so  doing  opposed  tlie  order  of  God  himself. 

Is,  then,  an  evil  and  corrupt  government  never  to  be  changed?  Is  all  revolution 
inexcusivble  ?  Are  we  to  rank  William  of  Orange  and  Cromwell  and  Washington  with  evil- 
doers \  No  !  Setting  one's  self  against  law,  order,  government,  the  social  organism,  and 
endeavoring  to  change  law,  order,  government,  the  social  organism,  are  very  different  things. 
They  are  different  in  the  ends  sought  ;  in  the  means  employed  ;  in  the  spirit  embodied. 
One  is  anarchy,  the  other  is  revolution.  The  one  is  an  attempt  to  turn  the  social  creation 
back  into  chaos  again;  the  other  is  an  attempt  to  carry  it  forward  to  a  more  perfect 
development. 

The  declaration  that  the  powers  that  be  are  ordained  of  God  is  not  equivalent  to  the 
declaration  that  they  are  administered  in  a  divine  way,  or  are  organized  upon  a  divine 
pattern,  or  are  working  out  divine  ends.  The  common  rose-bush  in  my  garden  is  a  divine 
organism  ;  but  I  am  going  to  bud  it  with  a  new  and  better  variety  of  rose.  The  Family  is 
divine  ;  but  does  any  reader  know  any  family  that  has  reached  the  divine  ideal  I  The 
Church  is  divine;  but  churches  are  very  human,  and  need  reforming,  and  even  transform- 
ing. So  the  State  is  a  divine  organism  ;  a  part  of  God's  order ;  an  embodiment,  in  part,  of 
God's  purpose  for  the  human  race.  But  every  state  is  human,  and  full  of  human  infirmi- 
ties ;  and  changes  which  preserve  law,  order,  government,  the  social  organism,  are  n(jt  godless, 
nor  anarchical,  however  widely  they  may  depart  from  tlie  types  and  forms  most  conmion. 
The  government,  let  us  say  in  Russia,  is  divine  ;  that  is,  its  powers  are  ordained  of  God. 
It  does  not  follow^  however,  that  the  Tsar  will  resist  or  set  at  naught  the  order  or  will  of 
God,  if  he  should  change  the  government  and  establish  a  Russian  Parliament  after  the  type 
of  the  Engli.sh  Parliament,  and  make  the  ministers  of  the  State  responsible  to  it.  Neither 
if  the  people  of  Russia  are  able  to  change  the  government,  and  to  compel  the  Tsar  to  grant 
a  Parliament  in  which  the  popular  will  can  find  expression,  and  by  which  the  popular  will 
can  be  executed,  will  the  people  of  Russia  set  themselves  against  the  order  or  will  of  Go<l. 
They  would  not  be  setting  themselves  against  law,  or  order,  or  government,  or  the  social 
organism,  but  only  setting  themselves  to  improve  them.  The  fathers  of  the  American 
nation  in  their  war  against  Great  Britain  did  not  set  themselves  against  law,  or  order,  or 
government,  or  the  social  organism ;  they  set  them.selves  to  constitute  a  society  which  should 
better  accord  w-ith  and  better  interpret  the  will  of  God.  Luther  was  not  an  ecclesiastical 
Nihilist,  Voltaire  was ;  Lafayette  was  not  a  political  Nihilist,  Robespierre  was. 

At  the  time  when  Paul  wrote,  there  was  no  possibility  that  the  Christians,  by  either 
peaceful  or  revolutionary  measures,  could  improve  the  character  of  the  Roman  government. 
They  had  but  one  alternative  ;  they  could  either  submit  to  it,  and  be  good  citizens  of  a 
l>ad  government,  or  they  could  be  riotous  and  revolutionary,  a  continual  disturbance  and 
menace  to  such  order  as  did  exist,  without  contriV)uting  any  thing  to  the  improvement 
of  that  order.  And  Paul  counseled  them  to  the  former  course.  The  coun.sel  embodies  an 
eternal  truth.  If  government  is  wrong,  change  it  if  you  can.  If  it  commands  of  you 
Avrong-doing,  disobey  and  submit  to  the  penalty.  But  whether  it  be  of  the  State,  the 
school,  the  Church,  or  the  household,  however  wrong  it  may  be,  however  evil  in  form  or 
administration,  be  not  lawless  and  anarchical ;  .set  not  yourself  in  array  against  such  law 
and  order  as  exists.  For  law  and  order  are  a  part  of  God's  economy  of  human  life  ;  and  he 
whose  influence  is  .set  against  them  arrays  himself  against  the  divine  order  of  society,  the 
.order  of  God,  which  embraces  in  it  these  three  divine  institutions — the  Family,  the  Churcli, 
and  the  State. 


210 


ROMANS. 


[Ch.  XllL 


CHAPTER  XIII. 

LET  every  soul  be  subject  =  unto  the  higher  powers. 
For  there  '•  is  no  power  but  of  God  :  the  powers 
that  be  are  ordained  of  God. 

2  Whosoever  tiierefore  resisteth  the  power,  resistetli 
the  ordi  nance  of  God  :  and  tliey  that  resist  shall  receive 
to  themselves  damnation. 

3  For  rulers  are  not  a  terror  to  good  works,  but  to 
the  evil.  Wilt  thou  then  not  be  airaid  of  the  power  ? 
do  "^  that  which  is  good,  and  thou  shall  have  praise  of 
the  same : 


4  For  he  is  the  minister  of  God  to  thee  for  good. 
But  if  thou  do  that  which  is  evil,  be  afraid  ;  for  he 
beareth  not  the  sword  in  vain  :  for  he  is  the  minister  of 
God,  a  revenger  to  exec7ite  wrath  upon  him  that  doeth 
evil. 

5  Wherefore  ^  ye  must  needs  be  subject,  not  only  for 
wrath,  but  also  lor  conscience  sake. 

6  For.  for  this  cause  pay  ye  tribute  also:  for  they 
are  God's  ministers,  attending  continually  upon  this 
very  thing. 

7  Render  therefore  to  all  ^  their  dues :  tribute  to  whom 
tribute  is  due;  custom  to  whom  custom;  fear  to 
whom  fear ;  honour  to  whom  honour. 


a  1  Pet.  2  :  13.  14.  ...  b  Dan.  2  :  21 . 


1  Pet.  2  :  14.  .  .  .d  Eccles.  8  :  2 e  Matt.  22  :  21. 


Ch.  13.  THE  CHRISTIAN  LAW  OP  GOVERNMENT.— 
Government  is  not  a  human  compact,  but  a 
divinely  appointed  organism. — nihilism  is  worse 
than   despotism. — a  bad  government    is   better 

THAN  NONE. — The  DUTIES  OP  SUBJECTS  DEFINED. — 
LoVE  THE  ESSENCE  OP  ALL  GOOD  LAW.— HoPE  THE 
INSPIRATION  OF  LIFE. 

1-3.  Let  every  soul  be  subject  unto  the 
higher  powers.  Literally,  Subject  himself,  i.  e., 
"be  subject  of  his  own  freewill  or  accord." — 
(Alford.) — For  there  is  no  power  but  from 
God;  those  that  are,  are  ordained  of  God. 
These  two  clauses  are  not  exactly  repetitions. 
The  first  states  a  general  principle,  the  second 
applies  it  specifically  to  existing  governments. 
The  language  does  not  imply  that  the  i^ersons 
who  constitute  existing  governments  are  com- 
missioned by  God,  nor  that  the  forms  of  govern- 
ment are  arranged  by  him ;  but,  as  Chrysostom  in- 
terprets it,  that  the  magisterial  office,  the  function 
of  government,  is  instituted  by  God ;  and  that, 
therefore,  the  Christian  is  not  to  set  himself 
against  the  existing  forms  of  government,  by 
methods  involving  their  destruction.  His  right 
to  change  them  either  in  \)a&\x  ■permnnel  or  in  their 
structure  is  not  under  consideration. — So  that 
he  who  arrays  liimself  against  the  power 
arrays  himself  against  the  ordinance  of 
God.  There  is  a  play  here  upon  the  words  which 
can  not  be  transferred  into  English.  The  word 
rendered  ordained  and  the  word  rendered  resist 
in  our  English  version  are  different  forms  of  the 
same  Greek  word,  the  one  affirmative,  the  other 
negative.  We  might  give  some  hint  of  this  play 
upon  words  by  rendering  thus  :  The  powers  that 
be  are  placed  by  God  ;  whosoever,  therefore,  dis- 
placeth  the  power  displaceth  the  placing  of  God. 
—Shall  receive  condemnation.  Not  eternal 
punishment,  but  "  the  temporal  punishment 
which  God  causes  to  be  inflicted  by  means  of 
magistrates."— (J/eyer,  A{ford.)—Tor  rulers  are 
not  a  terror  to  srood  works,  but  to  the 
evil.  This  is  not  a  statement  of  the  fact  as  to 
all  existing  rulership,  but  of  the  general  ten- 
dency of  civil  government.  Even  the  worst 
government  is  better  than  none  at  all,  and  re- 
strains more  evil  than  it  perpetrates.— Do  ^ood 


and  thou  shalt  have  praise  of  the  samer 

This  again  is  the  enunciation  of  a  general  princi- 
ple to  which  there  have  doubtless  been  many 
exceptions.  The  whole  passage  is  to  be  read  in 
light  of  the  fact  that  the  early  Christians  were 
liable  to  think  that  their  allegiance  to  Christ  as 
their  king  released  them  from  allegiance  to  earthly 
and  civil  authorities.  Tholuck  sees  in  Paul's 
language  here  an  indication  that  the  Epistle  to 
the  Romans  was  written  before  the  commence- 
ment of  the  Neronian  persecution. 

1-7.  He  is  the  servant  of  God  to  thee  for 
good,  etc.  "Is  the  Apostle  speaking  of  rulers 
of  this  world  as  they  are  or  as  they  ought  to  be  ? 
Of  neither ;  but  of  the  feeling  with  which  the 
Christian  is  to  regard  them.  In  general,  he  will 
be  slow  to  think  evil  of  others  ;  in  jjarticular,  of 
rulers.  His  temper  will  be  that  of  submission 
and  moderation.  He  will  acknowledge  that  al- 
most any  government  is  tolerable  to  the  man 
who  walks  innocently,  and  that  the  governments 
of  mankind  in  general  have  more  of  right  and 
justice  in  them  than  the  generality  of' men  are 
apt  to  suppose.  And  lastly,  he  M'ill  feel  that 
whatever  they  do,  tliey  are  in  the  hands  of  God, 
who  rules  among  the  children  of  men  ;  and  in 
general,  that  his  relations  to  them,  like  all  the 
relations  of  Christian  life,  are  to  God  also. — 
(Juwett.) — Ye  must  needs  be  subject,  etc. 
There  is  a  double  necessity.  Submission  is  en- 
forced not  only  by  punishment  which  govern- 
ment can  inflict,  but  also  by  conscience  imposing 
the  moral  obligation  of  obedience.  Parallel  to 
this  is  Isaiah's  declaration,  "Out  of  Zion  sliallgo 
forth  the  law,"  Isaiah  2  :  3. — For  this  cause 
ye  pay  tribute  also.  The  fact  is  here  stated 
illustratively.  The  command  follows  in  the 
next  verse. — For  they  (the  tax-collectors)  are 
God's  officers.  One  must  bear  in  mind  the  in- 
tense and  pardonable  hostility  to  tax-gatherers 
in  all  Roman  provinces  to  appreciate  the  force  of 
Paul's  declaration  here. — Render,  therefore, 
to  all  their  dues;  tribute  to  Avhom  tribute, 
etc.  The  various  clauses  of  this  verse  can  not  be 
too  closely  pressed.  They  are  used  that  Paul* 
may  cover,  by  specific  illu--trations,  all  the  func- 
tions of  government ;  but  Alford's  discrimination 


C'H.    A  I  II. 


ROMANS. 


211 


8  Owe  no  man  any  thing,  but  to  love  one  another: 
(or  he'  that  lovetli  another  hath  fulfilled  the  law. 

9  For  this,  Thou «  shalt  not  commit  adultery.  Thou 
shiilt  not  kill,  Thou  shalt  not  steal,  Tliou  shalt  not  bear 
false  witness.  Thou  shalt  not  covet ;  and  if  therr  be  any 
other  commandment,  it  is  briefly  comprehended  in  this 
saying,  namely,  Thou  '■  shalt  love  thy  neighbour  as  thy- 
self. 


10  Love  workclh  no  ill  to  his  neighbour:  therefore 
love  is  the  fulhlling  ol  the  law. 

11  And  that,  knowing  the  time,  that  now  //  is  high 
tmie  lo  awake  '  out  of  sleep  :  lor  now  is  our  salvation 
nearer  than  when  we  believed. 

12  The  night  is  far  spent,  the  day  is  at  hand :  let  us  J 
therelore  cast  oil  the  works  of  darkness,  and  let  us 
put''  on  the  armour  of  light. 


f  JsDies  :  :  8 . .  . .  g  Ezod.  SO  :  13,  etc..  . .  h  Lev.  19  :  18  ;  Matt.  42  .  »9,  40 .  .  .    i  1  Thess.  5  :  B-8 .  .  .  .  j  Eph.  5 :  11 ...  .k  Eph.  6  :  13,  tXx. 


m;iy  be  accepted  probably  as  substantially  accu- 
rate. Tribute  is  direct  payment  for  state  pur- 
poses, levied  on  persous  and  property  ;  ciiiito/n  is 
a  toll  levied  on  goiids.  Fear  is  perhaps  indicative 
of  the  regard  paid  to  a  lower  official ;  honor,  that 
jiaid  to  those  higher  iu  the  official  scale.  The 
general  principle  involved  in  the  comraaud  is 
clearly  applicable  to  our  own  times.  In  a  free 
republic  the  power  of  the  i)eople  comes  from 
God,  and  allegiance  is  due  to  the  government  and 
respect  to  public  officials,  because  the  govern- 
ment and  those  who  administer  it,  are  rcj^re- 
sentatives,  however  imperfect,  of  the  divine  order 
and  the  divine  law.     Corap.  Malt.  22  :  21. 

8-10.  Owe  no  mail  any  thing,  but  to  love 
one  another.  As  is  common  with  Paul,  and 
with  every  one  who  lives  on  so  high  a  plane,  and 
regards  life  always  iu  the  light  of  eternity,  spe- 
cific moralities  grow  out  of  eternal  principles, 
and  lead  back  to  eternal  principles  again.  Thus, 
by  a  natural  though  not  a  logical  connection,  the 
direction  of  the  preceding  verse,  to  pay  all  that 
one  owes  to  government,  leads  on  to  the  direc- 
tion of  this  verse  to  pay  all  debts  save  those  alone 
of  love,  which  never  can  be  paid.  For  love  par- 
takes of  the  nature  of  God,  and  is  an  infinite 
obligation. — For  lie  that  loveth  another, 
hath  fulfilled  the  law.  It  will  perhaps  strike 
the  reader  as  curious  that,  in  this  declaration  and 
in  the  amplification  of  it  in  the  two  succeeding 
verses,  Paul  says  nothing  concerning  duty  toward 
God,  so  that  if  he  were  taken  literally,  it  would 
seem  as  though  the  law,  as  he  understands  it, 
requires  nothing  but  love  as  an  ethical  standard 
lived  up  to  in  human  relations.  Nor  are  we,  I 
think,  to  reconcile  this  with  Paul's  teachings 
elsewhere  ;  and  with  the  empha>is  which  Christ 
l)Uts  on  a  6U])reme  love  to  God,  by  saying  with 
John  tliat  we  can  not  love  our  fellow-men  unless 
we  love  God.  In  this  chaiiter  Paul  is  dealing 
only  with  human  relations,  and  witli  tlic  duties 
which  grow  out  of  them.  All  these  duties  are 
summed  up  in  the  one  word,  love,  because  tlic 
end  of  all  duty  as  enforced  by  law  is  the  protec- 
tion of  the  individual ;  and  where  love  is  regnant 
the  individual  is  protected  because  love  worketli 
no  ill  to  his  neighbor.  But  the  obligation  of  love 
to  one's  neighbor,  Paul  has  already  shown  to  be 
based  upon  our  obliiration  to  (iod. 

11-14.     And    that    Knowing    the    time. 


From  love  Paul  passes  naturally  on  to  hope,  for 
his  face  was  always  set  toward  the  future.  The 
time  is  here  equivalent  to  the  cpwh.  By  it  Paul 
means  the  period  between  the  Resurrection  of 
Christ  and  his  Second  Coming.  That  Paul  be- 
lieved that  this  epoch  would  be  of  short  dura- 
tion, and  that  the  kingdom  of  God  would  imme- 
diately appear,  as  certainly  the  twelve  disciples 
did  (Luke  19 :  11),  seems  to  me  very  clear  from  his 
language  here  and  elsewhere  ;  but  it  may  not  un- 
reasonably be  taken  as  an  evidence  of  his  inspira- 
tion, that  with  this  expectation,  and  with  his 
ardent  temperament,  he  nowhere  falls  into  the 
error  of  asserting  dogmatically  the  time  of  the 
Second  Coming  of  Clirist,  nor  even  that  the  in- 
tervening epoch  will  be  a  brief  one.  We  can  see 
clearly  that  this  is  his  opinion,  but  he  does  not 
assert  it  as  a  jiart  of  his  dogmatic  teaching. — To 
awake  out  of  sleep.  Meyer  and  Alford  both 
regard  sleep  here  as  indicating  the  moral  careless- 
ness and  indifference  which  a(*coinpanies  the 
works  of  darkness.  I  should  rather  think  there 
is  ill  it  a  tacit  reference  to  the  coming  of  the 
bridegroom,  as  i)ictured  in  Matt.  25  :  6-12,  prior 
to  which  all  the  virgins  are  portrayed  as  sleep- 
ing. Paul  conceives  of  the  day  of  the  Lord  as 
close  at  hand,  and  urges  that  as  a  special  reason 
for  being  alert  to  meet  him.  In  Paul's  writing! 
his  exhortations  are  liased  not  upon  the  short- 
ness of  the  individual  life,  but  upon  the  shortness 
of  the  time  which  will  elapse  before  the  King 
will  come  in  his  glory. — Nearer  than  when  we 
believed.  That  is,  Jn-.v^  believeil.  Christians  are 
apt  to  be  widest  awidce  immediately  upon  con- 
version, and  then  fall  back  into  a  sluggish  state. 
Paul  makes  the  approaching  nearness  of  the  day 
of  the  Lord  a  rea.-^on  for  continually  increasing 
watchfulness. — Let  ns  therefore  cast  oil  the 
works  of  darkness,  and  let  ns  put  on  the 
armor  of  light.  ^Ve  shall  force  Paul's  language 
if  we  attempt  to  make  of  his  phrase  liere  a  con- 
sistent figure  of  one  jiutting  off  the  dress  of  the 
night-time  and  [mtting  on  the  dress  of  the  day- 
time. The  English  version  gives  aright  the  sig- 
nificance of  the  verb  which  it  renders  to  caxt  off; 
I'aul  indicates  the  indign:mt  rejection  of  the 
works  that  belong  to  the  realm  of  darkness.  On 
the  other  hand,  tfw  armor  of  lUjht  is  not  merely 
clothing  fitted  for  day ;  it  is  armor.  In  that 
lumino-iiy  of  character  which  comes  from  the 


312 


ROMANS. 


[Ch.  XIII. 


13  Let  us  walk  honestly,'  as  in  the  day  ;  not  in 
rioting"  and  drunkenness,  not  in  chambering"  and 
wantonness,  not  in  strife  and  envying. 


14  But  put  °  ye  on  tlie  Lord  Jesus  Christ,  and  make  p 
not  provision  for  the  flesh,  \.o  fulfil  the  lusts  thereof. 


1  Phil.  4:8;    1  Pet    2  :  12 ....  m  1  Pet.  4  :  3 ....  n  1  Cor.  6  !  9,  10 ....  0  Gal.  3  :  27 ....  p  Gal.  6  :  16. 


indwelling  in  us  of  God,  who  is  light,  and  im- 
parts light  to  all  in  whom  he  dwells,  there  is  the 
best  of  all  protections  against  the  works  of  the 
darkness.  Comp.  John  1  :  6,  7.— Let  us  walk 
honorably  as  in  the  day.  "Let  us  walk 
as  men  commonly  do  in  the  eyes  of  their  fellow- 
men,  remembering  that  we  are  walking  in  the 
eye  of  God."— (/o«oe«.)— Not  with  reveling 
and  carousals;  not  in  harlotry  and  in- 
temperance ;  not  in  strife  and  jealousy. 
The  first  two  words  signify  social  excesses, 
the  second  two  excesses  of  the  animal  appe- 
tites and  passions,  the  third  two  the  sins  of 
combativeness.— But  put  ye  on  the  Lord 
Jesus  Christ.    This  it  is  to  be  a  Christian  :  to 


be  in  Christ  or  to  have  Christ  in  us,  so  being 
transformed  into  his  character.— And  take  not 
forethought  for  the  flesh  for  the  gratifica- 
tion of  its  appetites.  If  one  does  not  do  this, 
if  by  love  he  serves  his  neighbor,  if  he  walks 
honorably  in  the  sight  of  the  Lord,  if  he  puts  on 
the  Lord  Jesus  Christ,  he  will  have  no  reason  to 
fear  the  law,  and  no  desire  to  escape  from  it. 
Observe  how  here  as  in  the  preceding  chapter 
(12 : 1, 2),  Paul  does  not  content  himself  with  mere 
prohibitions,  but  calls  on  his  readers  to  guard 
against  the  works  of  darkness  by  putting  on  the 
armor  of  light,  and  against  fulfilling  the  lusts  of 
the  flesh  by  putting  on  the  Lord  Jesus  Christ. 


CHAPTER    XIV. 

PAUL'S     PRINCIPLES    OP     CASUISTRY. 


But  him  that  is  weak  in  faith  receive  ye,  yet  not  'to  doubtful  disputations.  One  man  hath 
faith  to  eat  all  things :  but  lie  that  is  weak  eateth  herbs.  Let  not  him  that  eateth  set  at  nought 
him  that  eateth  not ;  and  let  not  him  that  eateth  not  judge  him  that  eateth  :  for  God  hath 
received  him.  Who  art  thou  that  judgest  the  -servant  of  another  ?  to  his  own  lord  he  standeth 
or  falleth.  Yea,  he  shall  be  made  to  stand  ;  for  the  Lord  hath  power  to  make  him  stand.  One 
man  esteemeth  one  day  above  another :  another  esteemeth  every  day  alike.  Let  each  man  be 
fully  assured  in  his  own  mind.  He  that  regardeth  the  day,  regardeth  it  unto  the  Lord  :  and  he 
that  eateth,  eateth  unto  the  Lord,  for  he  giveth  God  thanks  ;  and  he  that  eateth  not,  unto  the 
Lord  he  eateth  not,  and  giveth  God  thanks.  For  none  of  us  liveth  to  himself,  and  none  dieth 
to  himself.  For  whether  we  live,  we  live  unto  the  Lord  ;  or  whether  we  die,  we  die  unto  the 
Lord  :  whether  we  live  therefore,  or  die,  we  are  the  Lord's.  For  to  this  end  Christ  died,  and 
lived  again,  that  he  might  be  Lord  of  both  the  dead  and  the  living.  But  thou,  why  dost  thou 
judge  thy  brother  »  or  thou  again,  why  dost  thou  set  at  nought  thy  brother  ?  for  we  shall  all 
stand  before  the  judgement-seat  of  (Sod.    For  it  is  written, 

As  I  live,  saith  the  Lord,  to  me  every  knee  shall  how, 
And  every  tongue  shall  ^confess  to  God. 

So  then  each  one  of  us  shall  give  account  of  himself  to  God. 

Let  us  not  therefore  judge  one  another  any  more :  but  judge  ye  this  rather,  that  no  man  put 
a  stumbling-block  in  his  brother's  way,  or  an  occasion  of  falling.  I  know,  and  am  persuaded 
in  the  Lord  Jesus,  that  nothing  is  unclean  of  itself  :  save  that  to  him  who  accounteth  any  thing 
to  be  unclean,  to  him  it  is  unclean  For  if  because  of  meat  thy  brother  is  grieved,  thou  walkest 
no  longer  in  love.  Destroy  not  with  thy  meat  him  for  whom  Christ  died.  L<'t  not  then  your 
good  be  evil  spoken  of:  for  the  kingdom  of  God  is  not  eating  and  drinking,  but  righteousness 
and  peace  and  joy  in  the  Holy  Ghost  For  he  that  herein  sen'eth  Christ  is  well-pleasing  to  God, 
and  approved  of  men.  So  then  Met  us  follow  after  things  which  make  for  peace,  and  things 
whereby  we  may  edify  one  another.  Overthrow  not  for  meat's  sake  the  work  of  (Jod.  All 
things  indeed  are  clean  ;  howbeit  it  is  evil  for  that  man  who  eateth  with  offence.  It  is  good  not 
to  eat  flesh,  nor  to  drink  wine,  nor  to  do  any  thing  whereby  thy  brother  stumbleth.^  The  faith: 
which  thou  hast,  have  thou  to  thyself  before  God.  Happy  is  he  that  judgeth  not  himself  in' 
that  which  he  "approveth.  But  he  that  doubteth  is  condemned  if  he  eat,  because  he  eateth  not 
of  faith  ;  and  whatsoever  is  not  of  faith  is  sin. '  I 


1  Or,  for  deeitiont 
of  douhu. 


3  Or,  givepraUt. 


4  Many  ancient  an- 
thoritles  read  ice 
follow. 

5  Many  ancient  au- 
thor! tie.-^  add  or 
is  offetided,  or  is 
weak. 

6  Ur,  putteth  to  the 
tent. 

7  Many  iiuthoritlea, 
Bome  ancient,  in- 
sert here  ch.  xvi. 
25-27. 


There  are  certiiin  acts  which  the  educated  conscience  universally  recognizes  as  pro- 
liiljited  by  the  moral  law  :  such  are  the  violation  of  the  rights  of  property,  and  the 
obligations  of  truth  and  of  cha.stity.  There  are  certain  other  acts  which  the  educated  con- 
science universally  recognizes  as  coming  within  the  liberty  of  the  children  of  God,  a.s  not 
])niliibited  by  the  moral  law  :  such  are  the  enjoyment  of  fiction,  as  being  no  vi(dati(m  of  the 
law  of  truth,  and  the  maintenance  of  marital  relations,  as  being  no  violation  of  tlie  law  of 
chastity.  There  are,  however,  a  great  number  of  acts  that  lie  midway  between  the.se  two  ; 
they  are  neither  certiiinly  right  nor  certainly  wrong ;  certainly  prohibited  nor  certainly 
jMirmitted.  They  are  questionable,  or  at  least  questioned  acts.  How  to  determine  what  is 
right  and  what  wrong  among  these  questioned  acts,  is  a  problem  which  has  perplexed  not 
only  every  conscientious  and  even  every  timid  person,  but  also  every  teacher  of  practical 
morals  in  every  age  and  nation.  The  Church  has  oscillated  between  a  severity  and  strict- 
ne.ss,  which  has  ma<l(;  man  a  slave  to  a  minute  and  ]»rcdetcrniincd  code  of  laws,  and  so 
forbidih-ii  all   fii-c  and    jdvuu.s  life,  ami   all    miliiiKlcrcd  and   licaUhful  development,  and  a 


214:  ROMAA'tS.  [Ch.  XIY. 

license  of  action,  whicli  has  broken  down  all  moral  restraints,  and  destroyed  not  only  the 
validity  of  law,  but  the  moral  force  of  the  conscience. 

An  illustration  of  the  former  is  afforded  by  the  precepts  of  the  Pharisees,  who  hedged 
about  the  individual  with  minute  and  often  wholly  insignificant  regulations,  and  by  so 
concentrating  his  attention  upon  mint,  anise,  and  cummin,  as  necessarily  to  lead  to  a 
neglect  of  the  weightier  matters  of  the  law  :  judgment,  righteousness,  and  mercy.  It  was 
illustrated  in  the  ascetic  system  developed  in  the  earlier  ages  of  the  Roman  Catholic 
Church,  which  made,  if  not  every  pleasure  and  every  natural  and  self-pleasing  act  a  sin,  at 
least  every  denial  thereof  a  virtue.  It  was  illustrated  again  in  the  Puritanism  which  grew 
out  of  Calvinistic  theology,  and  was  a  reaction  against  the  license  of  the  cavaliers  in  En- 
gland, and  which  made  war  not  only  against  images  and  music  in  the  churches,  but  against 
art  and  literature  in  the  homes,  on  the  ground  that  they  tended  to  worldliness  and  moral 
debasement.  The  other  extreme  is  illustrated  by  the  Gnostic  philosophy  in  the  early 
Church,  which,  drawing  a  sharp  line  between  soul  and  body,  taught  that  a  pure  soul 
might  abide  in  an  impure  body,  and  that  if  the  spirit  were  recreated  by  the  Holy  Ghost, 
the  individual  was  set  free  from  all  moral  law,  and  was  under  no  ethical  restraint.  It  was 
illustrated  again  by  the  teachings  of  the  Jesuits  in  the  seventeenth  century,  of  the  extraor- 
dinary doctrine  of  Probabilism  ;  the  doctrine  that  it  was  right  to  do  whatever  there 
was  "  probable  authority  "  for  doing,  and  that  any  act  which  had  been  approved  or  even 
permitted  by  a  reputable  ecclesiastical  writer,  was  sanctioned  by  probable  authority. 
Under  this  teaching,  lying  and  robbery  and  murder  were  openly  justified  ;  but  it  fell 
before  the  shafts  of  Pascal  in  his  famous  Provincial  Letters,  and  no  longer  has  any  standing 
in  the  Roman  Catholic  Church.  The  adjustment  of  these  debatable  questions  in  morals 
constitutes  a  distinct  department  in  ethics  known  as  casuistry,  which  is  thus  defined  by  the 
"  Encyclopedia  Britannica  "  :  "  Any  important  development  of  casuistry  can  only  take  place 
under  a  government  of  laws  expressed  in  definite  precepts  ;  but  the  development  may  have 
its  origin  in  either  of  two  oj^posite  causes,  or  in  a  combination  of  the  two — in  the  desire, 
namely,  to  fulfill  the  laws,  or  in  a  desire  to  evade  them,  or  in  a  conflict  of  these  desires." 
The  fourteenth  chapter  of  Romans  affords,  in  a  practical  way,  certain  fundamental 
principles  of  casuistry  for  the  solution  of  debatable  questions  in  morals.  The  writer  in  the 
"Encyclopedia  Britannica"  just  quoted,  closes  his  article  by  saying  that  "Modern  writers  in 
ethics  generally  content  themselves  with  the  treatment  of  great  principles,  without  laying 
down  specific  rules  for  their  practical  application. "  In  this  respect  they  have  followed  the 
Pauline  method.  The  inherent  wisdom  of  this  course  is  evident  from  the  consideration  that 
the  specific  questions  vary  from  epoch  to  epoch,  since  what  is  morally  injurious  in  one 
age  or  one  community,  may  be  wholly  innocent  in  another,  while  the  fundamental  princi- 
ples remain  unchanged  and  unchangeable.  Thus  the  specific  questions  before  the  Apostle's 
mind  in  this  chapter  are  no  longer  questions.  But  the  principles  which  he  lays  down  are 
equally  applicable  to  the  solution  of  questions  of  a  similar  character  in  our  own  time. 

These  questions  in  casuistry,  in  Paul's  time,  gTew  out  of  the  relations  which  the  Christian 
Church  sustained  to  the  pagan  world.  Trivial  as  they  seem  to  us,  they  were  significant  and 
serious  in  that  age.  The  object  of  the  Christian  Church  was  to  make  a  conquest  both  of 
the  Jewish  and  the  Gentile  races.  If  it  contemptuously  disregarded  the  prejudices  of 
either,  it  obstructed  its  own  way  to  the  hearts  which  it  wished  to  reach.  And  yet  these 
prejudices  were  absolutely  antagonistic.  It  could  not  yield  to  Jewish  prejudice  without  be- 
coming hostile  to  the  Gentile  ;  it  could  not  yield  to  the  Gentile  prejudice  without  being 
hostile  to  the  Jews.  How  to  reconcile  these  conflicting  demands,  how  to  steer  a  middle 
course  rightly  and  wisely,  so  as  to  mediate  between  the  two,  and  become  hostile  to  neither, 


C'H.  XIV.]  ROMANS.  215 

presented  the  chief  problems  of  casuistry  vvitli  whicli  Paul  had  to  deal.  Certain  act.«i  were 
confessedly  innocent  in  themselves,  as  eating  of  meat,  and  drinking  of  wine,  but  were  ob- 
jected to  by  the  scrupulous  Jew,  because  they  seemed  to  give  sanction,  or  at  least  to  signify 
indifference  to,  unlioly  and  iilolatrous  pagan  rites:  as  if  the  meat  had  been  offered  to  idols 
or  the  wine  poured  out  in  libation  to  them,  and  afterward  sold  in  the  open  market,  as  wjis 
often  the  case.  Cert<iin  other  acts,  of  no  inherent  virtue  in  themselves,  seemed  to  the  Jew 
to  be  required  by  the  law,  or  were  sacred  by  reason  of  hereditary  associations,  but  had  no 
such  aspect  to  the  pagan ;  such  as  the  observance  of  certain  sacred  rites,  circumcision, 
fur  example,  or  cert^iin  religious  festivals,  the  Sabbaths,  for  example.  These  particular 
problems  no  longer  present  themselves.  Meat  and  wine  that  have  been  offered  to  idols  are 
no  longer  for  sale  in  our  markets,  and  if  they  were,  we  should  not  regard  them  as  polluted. 
And  the  only  remnant  of  Jewish  ritual  which  to  any  portion  of  the  Christian  Church  seems 
obligatory,  is  the  Sabbath,  and  that,  by  an  almost  universal  consent,  is  changed  both  as 
to  the  day  and  the  method  of  observance.  But  though  there  is  no  shadowy  border-land  be- 
tween Judaism  and  paganism,  there  is  one  between  the  Church  and  the  world.  Though 
there  are  no  longer  acts  which  seem  to  be  required  by  Jewish  law,  and  none  which  seem  to 
be  forbidden  for  their  pagan  aspect,  there  are  a  variety  of  questionable,  or  at  leitst  ques- 
tioned acts,  questioned  because  they  violate  some  traditional  and  honored,  though  unwritten 
law  of  the  Church,  or  appear  to  churchmen,  though  innocent  in  themselves,  to  savor  of  and 
give  sanction  to  the  spirit  of  worldliness.  Thus  arise  the  majority  of  questions  in  modern 
casuistrj',  such,  for  example,  as  those  relating  to  amusements, — dancing,  card-playing, 
theater-going,  etc.,  to  whicli  might  have  been  added  a  ci-ntury  ago  the  use  of  fiction,  secular 
nnisic,  painting,  and  statuary.  We  propose  in  a  few  remaining  paragraphs  to  state  the  prin- 
ciples whicli  Paul  lays  down  in  this  chapter,  for  the  solution  of  the  doubtful  and  difficult 
questions  of  his  time,  applying  them  illustratively  to  the  doubtful  and  difficult  questions  of 
our  time. 

I.  He  lays  down  the  general  principle,  which  afterward  Augustine  amplified  and 
emphasized,  that  moral  character  belongs  to  the  agent  doing,  not  to  the  thing  done.  There 
is  nothing,  Paul  says,  unclean,  i.  e.,  common,  unconsecrated  in  itself ;  but  to  him  that 
esteemeth  any  thing  to  be  unclean,  to  him  it  is  unclean.  This  is  the  background  of  his  chap- 
ter, indeed  of  all  his  teaching,  here  and  elsewhere,  on  this  subject.  An  idol,  he  writes  to 
the  Corinthians,  is  nothing  in  the  world.'  Therefore,  it  really  makes  no  difference  whether 
meat  has  been  offered  to  an  idol  or  not.  One  day  is  not  inherently  and  ab.solutely  more 
-sacred  than  another.  The  .sacredness  lies  wholly  in  the  regard  had  for  it  in  the  mind  of 
the  individual.  Elsewhere  he  gives  this  jirinciple  a  still  broader  application.  If  any 
church  needed  to  be  guarded  against  worldliness,  it  was  the  church  at  Corinth.  But  Paul 
tells  the  Corinthians  that  all  things  are  theirs,  "  whether  the  world,  or  life,  or  death,  or 
things  present,  or  things  to  come."  Again  he  bids  them  use  the  world,  though  as  not  abusing 
it.  He  tells  the  Colossians  to  be  on  their  guard  against  the  teachers  who  would  substitute 
asceticism  for  Christianity,  judge  them  in  respect  to  their  observance  of  the  Sabbath,  or 
forbid  them  to  touch,  taste,  and  handle  certain  things,  as  essentially  common  or  unclean. 
He  Ijids  the  Galatians  be  on  their  guard  against  similar  teachers,  and  stand  fast  in  the 
liberty  wherewith  Christ  has  made  them  free.'  This  note  of  freedom  is  in  all  Paul's  vrrit- 
ings  on  ethical  subjects.  He  repudiates  absolutely  the  idea  that  there  are  certain  actions 
which  are  prohibited  and  certain  other  actions  which  are  permitted  or  required.  He  main- 
tains that  what  is  required  is  character,  that  the  means  for  the  development  of  character  is 

>  1  Cor.  8  :  4 ;  10  :  19.  »  1  Cor.  3  :  22  ;  7  :  31 ;  Col.  2  :  16,  20-22  ;  Gal.  5  :  1. 


216  KOMANS.  [Ch.  XIV. 

fellowship  with  God,  and  that  the  moral  quality  of  every  thing  depends  upon  the  use  which, 
is  made  of  it,  and  the  moral  quality  of  every  action  upon  the  spirit  in  which  and  the  purpose 
with  which  it  is  performed.  He  that  eats  and  drinks  at  the  Lord's  table  eats  and  drinks  to 
his  own  condemnation,  if  he  does  it  in  the  wrong  spirit ; '  he  that  eats  and  drinks  meat  and 
wine  tliat  have  been  offered  to  idols  commits  no  offense  if  he  does  it  in  Christian  love  and 
Christian  liberty.  He  that  observes  the  day  and  he  that  does  not  observe  the  day  are 
equally  approved  of  God,  if  in  both  is  the  spirit  of  consecrated  service  to  God. 

Who  can  doubt  that  if  Paul  lived  in  our  time  he  would  lay  down  the  same  principle 
and  just  as  broadly  ;  that  lie  would  insist  that  this  world  is  ours,  that  it  belongs  to 
redeemed  humanity,  though  we  do  not  belong  to  it ;  that  we  are  to  use  it  as  not  abusing  it; 
that  in  card-board  there  is  no  sin,  and  that  the  size,  and  shape,  and  markings  of  the  card- 
board can  not  make  them  sinful  ;  that  there  is  nothing  inherently  more  wicked  in  tumbling 
balls  around  upon  a  green  cloth — billiards — than  other  balls  around  upon  green  turf — 
croquet ; — that  no  sharp  line  can  be  drawn  making  tableaux  right  and  charades  wicked,  or 
charades  right  and  the  drama  wicked  ;  that,  in  short,  all  questions  of  casuistry,  all  questions 
of  the  right  and  wrong  of  those  matters  which  have  a  color  of  worldliness  in  them,  or  a 
traditional  and  vmwritten  law  of  the  Church  against  them,  are  to  be  determined  by  the 
spirit  of  the  agent  doing,  not  by  the  nature  of  the  thing  done. 

II.  There  follows,  as  a  necessary  consequence,  that  the  Church  is  to  recogmize  the  fact 
that  these  are  debatable  questions,  and  is  not  to  attempt  to  lay  down  one  absolute  standard 
and  bring  all  to  conform  to  it.  The  scrupulous  man  who  condemns  the  doubtful  act  is  not  to 
sit  in  judgment  on  his  less  scriipi;lous  neighbor,  who  allows  it.  Each  man  is  God's  servant, 
and  must  answer  to  his  own  Master,  not  to  his  fellow-servant.  On  the  other  hand,  the 
Christian  free  man,  who  sees  no  harm  in  that  which  his  brother  condemns,  is  not  to  condemn 
his  brother  as  a  bigot  or  an  ascetic.  Each  is  to  respect,  the  one  the  scruples,  the  other  the 
liberty,  of  his  brother.  Nor  is  one  man  to  pronounce  a  course  of  conduct  dangerous  for 
his  neighbor,  because  he  believes  that  it  would  be  dangerous  for  himself.  God  is  able  to 
make  the  free  man  stand  in  his  freedom,  and  the  cautious  and  scrupulous  man  stand  in 
his  caution  and  his  scruples.  The  vine  is  not  to  fear  for  the  oak  because  it  has  no 
trellis  ;  and  the  oak  is  not  to  jeer  at  the  vine  because  it  has  a  trellis.  The  cautious  nature 
is  not  to  condemn  the  bolder  as  lawless  ;  nor  the  bolder  nature  to  condemn  the  scrupulous 
as  bigoted.  There  is  but  one  law  for  us  all :  we  are  to  live  unto  God.  Each  one  must  be 
fully  persuaded  in  his  own  mind.  If  one  believes  that  a  rigorous  exclusion  of  all  so-called 
worldly  influences  will  enable  him  better  to  live  unto  God,  he  is  not  to  be  scoflFed  at  as  a 
Pharisee  and  a  legalist ;  if  another  believes  that  by  a  free  and  joyous  participation  in  the 
world  he  can  better  live  unto  God,  he  is  not  to  be  condemned  as  though  he  were  ob- 
livious of  his  obligations.  One  comes  eating  and  drinking ;  another  neither  eating  nor 
drinking ;  and  wisdom  is  justified  of  all  her  children.^  It  is  said  that  Payson  would  not 
go  into  social  gatherings  of  any  kind,  because  it  interfered  with  his  spiritual  life.  If  this 
was  his  judgment,  his  resolve  was  required  by  his  loyalty.  But  this  does  not  justify  im- 
posing the  same  rule  of  exclusion  on  others.  The  Christian  who  has  concluded  that  wine 
in  all  its  forms  is  deadly  or  even  dangerous,  does  right  to  be  a  total  abstainer,  and  right 
also  to  persuade  others  to  his  conclusion.  But  this  gives  him  no  right  to  condemn  as 
un-Christian  those  who  do  agree  not  with  his  judgment,  and  therefore  not  with  his  practice. 
Judge  not  that  ye  be  not  judged  is  the  absolute  rule  for  both.  Whoever  undertakes  to  judge 
his  brother,  assumes  a  function  which  God  has  reserved  for  himself  alone. 


>  1  Cor.  11  :  27-29.  *  Matt.  11  :  16-19. 


111.  But  thoujjh  all  thinj,'s  are  lawful  for  the  Christian,  all  tliinj^s  are  not  expedient. 
Thougli  he  is  to  stand  ftist  in  the  liberty  wherewith  Christ  has  made  him  free,  lie  ia  not  to 
use  his  liberty  for  an  occasion  to  serve  the  flesh.'  There  are  certain  limitations  on  his  liberty 
which  others  are  not  to  impose,  nor  to  be  allowed  to  impose,  and  the  attem))t('(l  im)M)sitic)n 
of  which  is  always  to  be  .strenuously  resi.sted,  but  which  he  is  to  impose  upon  himself  under 
the  law  of  self-denying  love.      These  are  four  in  number  : 

(a.)  Since  moral  character  resides  in  the  spirit  of  the  agent,  not  in  the  act  itself,  the  actor 
must  be  clear  in  his  own  mind  before  he  acts.  If  tli.il  act  is  questionable,  it  is  prohibited ; 
not  by  its  own  nature,  but  by  his  questioning.  It  may  be  innocent  and  even  beneficial  for 
liis  neighbor,  and  not  for  him  ;  innocent  and  even  beneficial  for  him  at  a  later  period  (jf  his 
spiritual  development,  but  not  now.  The  marriage  of  Martin  Luther  appears  to  all  Pnjtcst- 
ants  right,  bectiuse  they  believe  he  was  led  to  it  by  a  pure  and  holy  love  and  a  desire  to 
bear  public  testimony  against  the  celibacy  of  the  clergy.  It  appears  to  all  Roman  Catho- 
lics wrong,  because  they  believe  in  it  his  loyalty  and  his  priestly  purity  surrendered  to  his 
earthly  and  sensual  nature.  If  he  had  doubted  whether  he  mi'dit  marry  and  had  still 
married,  he  Avould  have  sinned.  So  long  as  I  am  asking  myself :  May  I  dance  ?  May  I 
play  cards  1  May  I  go  to  the  theatre  ?  it  is  clear  that  I  may  not.  An  idol  is  naught,  and 
there  is  nothing  evil  in  meat  offered  to  an  idol.  But  he  that  questions  with  himself  whether 
it  be  allowable  to  eat  meat  offered  to  an  idol,  condemns  himself  in  eating.  His  (questioning 
condemns  him.  The  first  condition  of  that  peace  of  God  which  passeth  all  understanding, 
and  which  is  the  accompaniment  of  righteousness,  is  that  one  be  fully  persuaded  in  his 
own  mind.  So  long  as  he  doubts,  his  rule  must  be  abstinence.  The  doubts  of  others  are 
not  prohibitions  to  lis.  If  so,  we  could  not  go  to  church,  since  all  Roman  Catholics  condemn 
Protestant  church-going,  and  many  Protestants  condemn  Roman  Catiudic  church-going. 
But  our  own  doubts  are  prohibitions.  The  Roman  Catholic,  brought  up  to  believe  that 
going  to  a  Protestant  church  is  a  sin,  sins  if  he  goes  while  that  is  his  belief. 

(b.)  Therefore  the  free  man  is  not  to  endeavor  to  persuade  the  scrupulous  man  to  dis- 
regard his  scruples.  For  these  scruples  are  a  law  to  him  so  long  as  they  remain  in  him. 
If  I  think  they  are  needless,  the  product  of  superstition  or  ignorance,  I  may  labor  to  remove 
them  ;  but  I  may  not  labor  to  induce  him  who  possesses  them  to  <lisregard  them.  Grant 
that  there  is  no  harm  in  a  glass  of  wine,  a  game  of  cards,  or  attending  a  theater.  There  is 
harm  for  him  who  thinks  it  harmful ;  harm,  therefore,  in  endeavoring  to  persuade  him  to 
drink  wine,  to  play  cards,  to  go  to  the  theater,  while  his  conscience  forbids  or  even  ques- 
tions.    This  is  to  set  a  trap  in  a  brother's  way. 

(c.)  For  the  same  reason  we  are  to  consider  the  effect  of  our  example  on  those  less 
scrupulous  than  ourselves.  If  that  example  is  likely  to  lead  lliem  into  sin,  it  is  necessary 
to  consider  whether  the  benefit  will  counterbalance  the  evil.  Paul  certiiinlj'  does  not  mean 
by  his  famous  declaration,  "  If  meat  make  my  brother  to  offend,  I  will  eat  no  flesh  while 
the  world  standeth,"*  that  the  weaknesses  of  the  weak  are  to  be  an  absolute  law  to  the 
strong.  This  would  be  to  forbid  all  progress,  and  even  all  reformation.  It  would  have 
kept  the  Christian  Church  always  a  mere  Jewish  sect.  It  would  have  forbidden  the  preach- 
ing and  practices  of  Luther  and  of  Wesley  ;  for  the  one  was  a  stumbling-block  to  the 
Roman  Catholics,  and  the  other  to  the  High  Churchmen.  Sometimes  it  is  a  duty  to  shock 
prejudices  for  the  purpose  of  destroying  them,  sus  Christ  did  when  he  healed  the  palsied 
man  on  the  Sabbath  and  in  the  synagogue,  and  ate  with  publicans  an<l  sinners.  The 
general  law  of  the  Christian  individual  is  liberty  ;  the  general  law  of  the  Christian  Church 


»  1  Cor.  6  :  12  ;  10 :  23  ;  Gal.  6  :  13.  '1  Cor.  8  :  13. 


218  ROMANS.  [Ch.  XIV. 

is  liberty.  The  exception  to  this  law  is  the  further  principle  that  this  liberty  is  not  to  be 
so  used  as  to  injure  others  by  either  directly  and  deliberately,  or  indirectly  and  uncon- 
sciously, leading  them  to  do  what  to  their  conscience  is  sin. 

(d.)  And  even  their  feelings  will  be  regarded  by  love.  One  will  not  for  mere  pleasure's 
sake,  for  mere  otherwise  innocent  self-indulgence  sake,  grieve  a  brother  who  is  pained  by  a 
course  of  conduct  which  he  can  not  understand. 

Such  are  the  general  principles  which  Paul  lays  down  here,  and  again  in  his  Epistle  to 
the  Corinthians,  as  the  principles  which  are  to  solve  debatable  questions  in  respect  to 
moral  conduct.  This  is  Paul's  science  of  casuistry.  Moral  character  belongs  to  the  agent, 
not  to  the  act.  There  is  nothing  in  itself  common  or  unclean.  All  depends  on  the  spirit 
and  the  purpose  of  the  actor.  There  is  but  one  law  for  the  Christian — to  live  and  to  die 
unto  the  Lord.  He  who  is  not  doing  this  can  not  save  his  life  by  rules  of  moral  conduct. 
He  who  is  doing  this  is  not  under  bondage  to  specific  rules.  He  may  do  any  thing  which 
will  conserve  and  promote  a  life  consecrated  to  the  Lord.  What  will  promote  and  conserve 
such  a  life  he  must  judge  for  himself  ;  no  one  else  may  or  can  judge  for  him.  If  any  one 
else  attempts  this,  he  is  to  be  resisted,  as  claiming  an  allegiance  due  to  the  Lord  alone.  What- 
ever seems  to  him  likely  to  hinder  that  life  is  wrong.  Whatever  he  questions  as  to  whether 
it  will  hinder  that  life  or  no,  is  wrong.  And  he  must  be  careful  in  the  exercise  of  his  Chris- 
tian freedom  to  do  all  things  that  will  promote  that  life  in  others,  not  to  entrap  others 
of  weaker  nature,  nor  unconsciously  to  lead  them  into  violating  their  own  conscience,  nor 
even  to  grieve  them  needlessly  for  the  sake  of  his  own  sensuous  pleasure.  He  is  one  with 
Christ.  And  he  must  live  to  please  his  neighbor,  not  himself;  and  so  to  please  him  as 
to  build  him  up  in  the  strength  and  the  liberty  of  a  Christian  manhood. 


Ch.  XIV.] 


E0MAN8. 


219 


CHAPTER    XIV. 

HIM  that  is  weak  in  the  faith  receive  ye,  but  not  to 
doubtful  disputations. 
2  For  one  believeth  tliat  he  may  eat  all  tilings :  an- 
other, who  is  weak,  eateth  herbs. 


3  Let  not  him  that  eateth  despise  him  that  eateth 
not  ;  and  let  not  him  which  eateth  not  judfj;e  him  that 
eateth  :  for  God  halh  receiveil  him. 

4  Who  "  art  tliou  that  judgcsl  another  man's  servant  ? 
to  his  own  master  he  standeth  or  talleth.  Yea,  he  shall 
be  holden  up  :  for  God  ^  is  able  to  make  him  stand. 


Ch.  14.  THK  1,.\W  OK  Ia)VK  AND  TIIK  LAW  (IK 
LIKKKTY. — Whom  to  receive,  and  how  to  receive 
TO  Christ's  Church.— The  irreverence  of  judg- 
ing.— The  secret  op  sanctity  :  all  things  unto 
THE  LoKD.— God's  judgment  op  us  a  reason  for 
self-judgment.— Lovk's  limitation  on  liberty  : 
set  no  traps  ;  put  no  stumbling-blocks  ;  give  no 
GRIEFS. — Things  to  follow:  pe\ce  and  up- building. 
—To  QUESTION  IS  TO  condemn.— The  secret  op  sin  ; 
UN  faith. 

In  order  to  understand  this  chapter,  the  stu- 
dent must  bear  in  mind  that  Jewish  ritual  pro- 
scribed certain  meats  as  unclean,  and  required 
the  observances  of  certain  days  as  religious  fes- 
tivals. As  religious  observances,  these  require- 
ments were  so  emphasized  by  Pharisaism  that 
the  conscientious  Jew  feared  to  eat  meat  or 
drink  wine  bought  ui  the  open  market,  lest  he 
should  eat  or  drink  that  which  had  been  polluted 
by  having  been  previously  offered  to  idols.  He 
therefore  abstained  from  all  such  articles,  con- 
fining himself  to  vegetables  of  whose  ijurity  he 
could  assure  himself,  because  they  could  be  fully 
prepared  for  his  table  in  his  own  home.  When 
the  Jews  were  converted  to  Christianitj-,  some  of 
them  brought  these  religious  convictions  with 
them.  Disputes  arose  in  the  Church  as  to  the 
legitimacy  of  eating  meats,  and  as  to  the  obliga- 
tion of  the  observance  of  religious  days  (see  Acts 
15  :  20,  ii).  The  existence  of  these  questions  and 
these  parties  must  be  borne  in  mind  in  the  study 
of  this  chapter.  With  it  he  should  compare 
1  Cor.  10  :  14-33. 

1-4,  He  that  is  Aveak  in  faith.  These 
words  do  not  mean  one  who  has  doubt  about 
Christianity,  but  one  who  is  weak  or  imperfect 
in  spiritual  vision,  so  that  he  measures  life  and 
conduct  not  by  its  real  spiritual  significance,  but 
by  external  or  conventional  standards.  Such 
men  are  to  be  received  into  the  Christian  Church. 
— But  not  to  donbtful  disputation.  A  clear 
mistranslation.  It  should  be.  Sot  to  the  Judf/inr/ 
or  discernirif/  of  thoughts,  so  rendered  by  Alford, 
Jowett,  and  Meyer.  Those  who  have  doubts  and 
scruples  that  prevent  them  from  entering  into 
the  liberty  wherewith  Christ  makes  free,  are  not 
to  have  their  doubts  and  difficulties  subjected  to 
the  criticisms  and  judgments  of  those  who  are 
stronger  in  the  faith  and  freer  in  life. — For  one 
has  faith  to  eat  all  things.  Not  a  belief 
that  he  may  eat  all  things,  but  a  spiritual  per- 
ception that  all  things  are  pure  (vene  u),  which 


enables  him  to  eat  all  things  without  injury. 
Faith  in  Paul  is  always  a  spiritual,  never  a  merely 
intellectual  act. — Another,  who  is  weak,  eat- 
eth herbs.  That  is,  weak  in  faith,  and  so  not 
discerning  that  an  idol  is  nothing,  and  meats  that 
have  been  offered  to  idols  are  none  the  worse 
therefor  (i  cor.  8:4,  lo,  9 :  25,  26). — Let  not  him 
that  eateth  despise  him  that  eateth  not, 
etc.  The  meaning  is  clear.  He  who  has  no 
scruples  must  not  have  contempt  for  the  need- 
less scruples  of  his  brother,  and  he  who  has 
scruples  must  not  sit  in  judgment  and  condcum 
his  less  scruijulous  brother,  and  for  the  reason 
stated  in  the  immediately  following  clause. — For 
God  hath  received  him.  That  God  hath  re- 
ceived him  is  made  known  by  his  possession  of 
the  fruits  of  the  Spirit  (oai  5 :  22, 23),  and  by  his 
life  of  Christian  obedience  and  love  (1  John  4 : 1,  is). 
He  who  gives  this  evidence  of  having  the 
Spirit  of  God  dwelling  in  him,  is  not  to  be  cast 
out  of  Christian  fellowship  by  reason  of  his  dis- 
regard of  any  external  standards.— Who  art 
thou  that  judgest  another's  servant  ?  He 
is  God's  servant.  God,  therefore,  only  can  judge 
him. — To  his  own  master  he  standeth  or 
falleth.  Yea  !  he  shall  be  holden  up;  for 
God  is  able  to  make  him  stand.  The  ref- 
erence is  not  to  any  act  of  God  enabling  him  to 
stand  in  the  Judgment-day.  The  m;m  with  scru- 
ples fears  for  the  man  less  scrupulous,  lest  he 
shall  fall  under  temptation.  Paul  answers, 
"You  are  not  to  judge  what  temptations  an- 
other man  may  successfully  encoimter."  If 
strong  in  faith,  he  enters  into  Christian  liberty, 
God  will  be  his  care-taker.  God  will  enable  him, 
having  done  all,  still  to  stand.  The  other  inter- 
pretation is,  however,  given  by  some  authorities. 
.5,  6.  In  these  verses  Paul  applies  the  same 
principle  to  observances  of  days,  returning  again, 
however,  to  its  application  to  the  question  of 
eating.  The  principle  is  evidently  the  same  in 
both  cases.  Compare  with  Paul's  language  hero 
Col.  2  :  16 ;  Gal.  4  :  10.  The  Jewish  year  was  full 
of  sacred  days.  Some  of  the  Jewish  Christians 
continued  to  observe  these  days  after  they  had 
come  into  the  Church  of  Christ ;  others  did  not. 
Paul  treats  this  observance  of  days  as  one  of 
the  non-essentials  of  religion.  Among  the  days 
thus  transferred  from  the  Jewish  to  the  Chris- 
tian calendar  was  the  Sabbath,  or  rest-day. 
During  Paul's  life  this  seveutli-day  was  gradu- 


220 


ROMANS. 


[Ch.  XIV, 


5  One  man  "^  esteemeth  one  day  above  another  :  an- 
other esteemeth  every  day  alike.  Let  every  man  be 
fully  persuaded  in  his  own  mind. 

6  He  that  regardeth  the  day,  regardeth  it  unto  the 
Lord  ;  and  he  that  regardeth  not  the  day,  to  the  Lord 
he  doth  not  regard  it.  He  that  eateth,  eateth  to  the 
Lord,  for  he  givelh  God  thanks  :  and  he  that  eateth 
not,  to  the  Lord  he  eateth  not,  and  giveth  God  thanks. 

7  For  none ''  ot  us  liveth  to  himseU,  and  no  man  dieth 
to  himself. 

8  For  whether  we  live,  we  live  unto  the  Lord  ;  and 


whether  we  die,  we  die  unto  the  Lord :   whether  we 
live  therefore,  or  die,  we  are  the  Lord's. 

9  For  ■=  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and 
living. 

10  But  why  dost  thou  judge  thy  brother  ?  or  why- 
dost  thou  set  at  nought  thy  brother  ?  for  we  shall  all 
stand  before  the  judgment  seat  of  Christ. 

11  F"or  it  is  written,^  As  I  live,  saith  the  Lord,  every 
knee  shall  bow  to  me,  and  every  tongue  shall  confess 
to  God. 


c  Col.  2  :  16 d  1  Pet.  4  :  2.  .  .  .e  Phil.  2  :  9-11 f  laa.  45  :  23. 


ally  dropping  out  of  Christian  observance,  and 
the  first  day  of  the  week,  as  a  commemoration 
of  Christ's  resurrection,  was  taking  its  place. 
Paul  puts  the  observances  of  all  days,  including 
the  Sabbath,  on  the  same  basis  as  the  Jewish  law 
respecting  uncleau  meats.  I  do  not  see  how,  in 
the  light  of  Paul's  teaching  here,  and  in  the  par- 
allel passages  referred  to  above,  Paul's  teaching 
can  be  regarded  as  consistent  with  the  doctrine 
that  the  Fourth  Commandment  is  one  of  univer- 
sal obligation.  The  observances  of  the  Lord's 
Day  must  rest  on  other  grounds  than  that  of  ex- 
press statute  given  in  the  wilderness  to  the  Jew- 
ish people.  The  attempt  to  avoid  this  conclu- 
Bion  by  sujiposing  that  Paul  excepted  in  his 
own  mind  one  day,  without,  however,  mention- 
ing it,  or  that  he  meant  by  Sabbaths  in  Col.  2  : 
16  something  else  than  what  we  mean  by  Sab- 
baths to-day,  seems  to  me  to  put  into  Paul's 
teaching  what  can  not  by  any  sound  principles  of 
interpretation  be  found  there. — Let  every  man 
be  fully  persuaded  in  his  own  mind. 
"Not  compelled  by  some  external  rule." — (Jow- 
ett.)  His  conviction  must  be  based  on  his  own 
moral  judgment,  not  on  traditional  authority. 
Comp.  verses  14,  20.— He  that  regardeth  the 
day  regardeth  it  unto  the  Lord.  There- 
fore, since  his  regard  is  really  for  the  Lord,  it  is 
to  be  respected,  even  though  he  may  be  under  a 
misapprehension  as  to  the  nature  of  the  obliga- 
tion imposed  upon  him  by  his  regard  for  the 
Lord.  The  next  clause,  "^e  that  regardeth  not 
the  day.,''''  etc.,  is  wanting  from  the  best  manu- 
scripts, and  is  regarded  as  an  interpolation,  by 
Jowett,  Meyer  and  Westcott,  and  Hort.  "The 
interpolation  was  very  readily  suggested  by  the 
sense  of  a  want  of  completeness  in  the  passage." 
— (Meyer.) — He  that  eateth.  He  that  eats 
meats  careless  where  they  came  from,  and  he 
whose  scruples  make  him  abstain  from  meats 
lest  he  eat  meats  offered  to  idols,  both  give  God 
thanks  at  the  meal,  thus  showing  that  they  sanc- 
tify God  in  their  hearts ;  and  this  sanctifying  of 
God  in  their  hearts,  this  spirit  of  consecration 
and  gratitude  constitutes  the  reality  of  religion. 
Not  what  a  man  eats,  but  the  spirit  with  which  he 
eats  determines  the  piety  of  his  act  (i  Cor.  lo :  .ii). 
7-9.   No  one  of  us  is  living  to  himself. 


and  no  one  dies  to  himself.  "Living  and 
dying  represents  the  whole  sum  of  our  course  on 
earth." — (Alford.)  Paul  puts  as  a  fact  what  is 
the  ideal  of  the  Christian  experience.  It  is  a 
life,  all  of  whose  inspiration  comes  from,  all  of 
whose  issues  are  in,  God.  If  this  be  not  so,  we  in 
so  far  fail  of  being  God's  children.  If  this  be  so, 
no  matter  of  days  or  meats  is  of  grave  impor- 
tance. Compare  with  this  as  Paul's  ideal  of 
Christian  life,  Phil.l  :21. — Whether  we  live  or 
die,  we  are  the  Lord's.  If  events  so  mo- 
mentous as  living  and  dying  do  not  separate  us 
from  our  relationship  to  God,  still  less,  events  so 
insignificant  as  the  kind  of  food  we  eat,  or  the 
kind  of  days  we  observe. — For  to  this  end 
Christ  died  and  lived  again  that,  etc.  The 
word  rose  is  wanting  in  the  best  manuscripts, 
and  is  omitted  by  Meyer,  Alford,  Jowett,  West- 
cott, and  Hort.  Paul  is  carried  on  by  that  spirit- 
ual habit  of  mind  so  characteristic  of  him,  from 
the  lower  plane  of  casuistry  and  the  details  of 
earthly  life,  to  the  higher  plane  of  spiritual  ex- 
perience, and  that  mystical  identity  of  the  be- 
liever with  Christ,  which  was  so  favorite  a  theme 
with  him.  Christ  died  and  lived  again  that  he 
might  carry  the  believer  with  him,  and  thus  be 
Lord  over  his  own,  both  in  the  earthly  and  in  the 
heavenly  life.  The  moment  one  rises  into  this 
conception  of  the  kingdom  of  Christ,  it  is  impos- 
sible for  him  either  to  despise  or  to  condemn  his 
brother  who  has  been  brought  with  him  by  the 
Lord  into  the  same  kingdom.  This  impossibility 
is  not  only  intellectual,  it  is  still  more,  moral  and 
spiritual. 

10-13.  But  Avhy  dost  thou  judge  thy 
brother  ?  That  is.  Why  dost  thou  of  weak  faith 
judge  him  Avho  lives  in  the  liberty  of  a  strong 
faith?— Or  why  dost  thou  despise  thy 
brother  ?  That  is.  Why  dost  thou  of  strong  faith 
despise  him  of  weak  faith,  perplexed  and  bound 
by  scruples '?— For  we  shall  all  stand  at  the 
judgment-seat  of  God.  Observe  that  this  fact 
is  made  in  the  Apostle's  argument  a  ground,  not 
for  fear,  anxiety,  and  bondage  unto  law,  but  for 
liberty  and  largeness  of  charity. — As  it  is  writ- 
ten. In  Isaiah  45  :  23.  Comp.  PhU.  2  :  10,  11.— 
Every  knee  shall  bow  to  me,  and  every 
tongue  shall  praise  God.    It  is  not  unreason- 


Ch.   XIV.] 


ROMANS. 


221 


12  So  then  every  one  of  us  shall  give  account  of 
himself  U>  Goil. 

13  Let  us  not  therefore  judge  one  another  any  more  : 
but  juilge  tliis  rather,  that  no  manputastuinblingblock 
or  an  occasion  to  fall  in  his  brother's  way. 

14  I  know,  and  am  persuaded  by  the  Lord  Jesus, 
that  there  is  nothing  unclean  of  itself:  but  to  him  that 
esteemeth  any  tiling;  to  be  unclean,  to  him  it  is  unclean. 


15  But  if  thy  brother  be  grieved  with  thy  meat,  now 
walkest  thou  not  charitably.  Destroy  »  not  him  with 
thy  meal,  for  whom  Christ  died. 

16  Let  not  then  your  good  be  evil  spoken  of  : 

17  Fort"  the  kingdom  of  God  is  not  meat  and  drink  ; 
but  righteousness,'  and  peace.-i  and  joy ''  in  the  Holy 
Ghost. 


I  Cor.  8:11 h  Matt.  6  :  3.1 i  Phil.  .(  :  9 .  . 


.j  ch.  5:1;   .lohu  It; 


Phil.  4  :  7.  .  .  .k  ch.  15  :  13. 


able  to  surmise  that  in  the  Apostle's  mitid  this 
giving  thauks  is  for  the  redemption  promised  in 
verse  4.  So  in  Phil.  2:11,  the  eonfession  of  Jesus 
Christ  as  Lord,  is  an  utterance  of  praise  for  the 
gift  of  him  who  was  called  Jesus,  because  he 
saves  his  people  from  their  sins.  This  interpre- 
tation is  borne  out  by  the  picture  in  Revelation 
5  :  9,  10 ;  the  meaning  of  the  Ai)ostle,  then,  here 
is,  that  since  each  member  of  Christ's  Church 
acknowledges  subjection  to  Christ,  and  will  give 
thanks  for  Christ's  finished  redemption,  no  one 
is  to  demand  subjection  of  liis  brother,  or  judge 
that  his  brother  is  not  a  child  of  God,  because 
in  the  exercise  of  the  liberty  of  childhood,  his 
standard  of  conduct  in  external  things  diUcrs 
from  that  of  his  brother. — Let  us  not  there- 
fore judite  one  another  any  more.  Since 
God  is  our  judge,  he  who  assumes  to  judge  his 
brother  assumes  a  function  which  belongs  exclu- 
sively to  God.  Comp.  Matt.  7  : 1,  and  note 
there. — But  judi;e  this  rather,  that  no  man 
put  a  stumblinsc-block  or  an  occasion  of 
falling  in  his  brother's  way.  This  will  be 
judging  ourselves,  not  our  brother.  The  stum- 
bling-block [noiwy.iiuua)  is  that  which  is  accident- 
ally left  in  another's  way,  over  which  he  may 
falL  The  occasion  of  falling  {nxdvdalny)  is  a  trap 
consciously  set  for  the  ensnaring  of  another.  We 
are  neither  so  to  use  our  faith  and  liberty  as  to 
allure  others  into  doing  what  they  regard  as 
wrong,  nor  so  that  our  example  shall,  without 
our  deliberate  intention,  become  an  occasion  of 
their  falling  into  what  is  to  them  temptation  and 
sin.  The  one  precept  would  be  violated  by  offer- 
ing a  glass  of  wine  to  one  who  thought  drinking 
wrong.  The  other  precept  would  be  violated  by 
setting  an  example  of  wine-drinking  without 
considering  the  effect  on  others  who  through  it 
might  be  led  into  wrong. 

14-18.  For  I  knowand  am  persnaded  in 
the  Lord  Jesus.  Not  as  in  the  Old  Version, 
by  the  Lord  Jesus.  The  meaning  is  well  given 
by  Meyer,  "In  my  fellowship  with  the  Lord." 
"The  words,  'in  the  Lord  Jesus,'  do  not  mean 
as  one  taught  by  Christ,  as  one  who  has  received 
a  revelation  from  Christ.  They  an;  simply  the 
form  in  which  St,  Paul  expresses  his  living  and 
doing  all  things  in  Christ,  as  in  language  colder 
and  more  ap]jropriate  to  our  time,  we  might  say 


as  a  Christian." — (Jowett.) — That  nothing  i« 
unclean  of  itself.  Kather,  common,  that  is, 
not  set  apart  as  sacred,  unconsecrated.  Under 
the  N.  T.  dispensation  every  thing  is  consecrated 
to  God,  set  apart  for  a  sacred  use,  and  sanctified 
by  the  use.  1  Tim.  4  :  4. — Except  that  to  him 
that  esteemeth  any  thing  to'  be  unclean, 
to  him  it  is  unclean.  The  sacredue.ss  of 
every  external  thing  depends  not  upon  its  own 
nature,  but  upon  the  way  with  which  it  is  re- 
garded, and  so  the  use  to  which  it  is  jjtit.  The 
profaning  is  always  in  the  person,  not  in  the  ex- 
ternal thing  or  act.  The  first  clause  of  this  verse 
can  not  be  taken  without  the  last  clause,  which 
qualifies  and  defines  it.  Comj).  Tit.  1 : 1.^. — I'^or 
if  thy  brother  be  a;rieved  with  thy  meat 
thou  art  not  walking  according  to  love. 
Before,  Paul  has  said  that  we  must  not  put  a 
stumbling-block  or  a  temptaticm  to  sin  in  our 
brother's  way  for  the  sake  of  indulgence  even  in 
that  which  is  in  itself  hinocent.  He  now  adds 
that  we  must  not,  for  the  sake  of  such  self-in- 
dulgence, inflict  upon  our  brother  pain.  These 
three  conditions  constitute  the  three-fold  limita- 
tions which  love  puts  on  libertj'.  We  must  not 
so  use  our  liberty  as  to  temjjt  our  brother  into 
what  seems  wrong  for  him,  nor  afford  an  occa- 
sion for  his  stumbling  into  sin,  nor  inflict  need- 
less pain  ujjon  him. — Do  not  for  meat  destroy 
him  for  whom  Christ  died.  If  we  are  not 
even  to  grieve  our  brother,  much  less  arc  we  so 
to  act  as  to  lead  him  into  sin  and  soul-destruc- 
tion.— Let  not  your  good  be  evil  spoken  of. 
A  general  principle,  though  here  given  with 
reference  to  its  special  apijlieatiou.  Do  not  use 
your  liberty  so  that  it  will  be  misapprehended 
through  your  carelessness  or  your  selfishness. — 
For  the  kingdom  of  (>od  is  not  meat  and 
drink.  The  meaning  is  not  merely  thai  the 
kingdom  of  God  is  not  attained  through  meat 
and  drink,  but  allegiance  to  God  does  not  consist 
in  eating  and  drinkiiiLT,  in  distinguishing  between 
the  di'an  and  the  unclean  ;  in  short,  in  the  ex- 
ternal Ihiiigs, — Hut  righteousness  and  peace 
and  joy  in  the  Holy  Cihost.  All  three  words 
are  tiualified  by  the  last  clause :  righteousness 
by  the  indwelling  of  God's  Spirit ;  ])eace,  which 
is  '(jne  of  the  fruits  of  tlie  Spirit,  tlie  peace  of 
God  that  passeth  all  uuderstaudiug ;  and  joy  in 


222 


ROMANS. 


[Ch.  XIV. 


i8  For  he  that  in  these  things  serveth  Christ  is  ac- 
ceptable to  God,  and  approved  of  men. 

19  Let'  us  theretore  followafter  the  things  which  make 
for  peace,and  things  ""wherewith  one  may  edity  another. 

20  For  meat  destroy  not  the  work  of  God.  All 
things  indeed  are  pure  ;  "  but  ii  ts°  evil  for  that  man 
who  eateth  with  offence. 

21  Ji  IS  good  neither  to  eat  flesh,  nor  to  drink  wine, 


nor  any  thing  whereby  thy  brother  stumbleth,  or  is 
ofTended,  or  is  made  weak. 

22  Hast  thou  faith  ?  have  it  to  thyself  before  God. 
Happy  p  is  he  that  condemneth  not  himself  in  that  thing 
which  he  alloweth. 

23  And  he  that  doubteth  is  damned  if  he  eat,  because 
he  eateth  not  of  faith  :  for  whatsoever  'J  is  not  of  faith 
is  sin. 


1  Ps.  34  !  14;  Heb.  12  :  14. 


1  Cor.   14  :  12.  .  .  .n  Titus  1  :  16 0  1  Cor.  8  :  10-13 pi  John  3  :  21 q  Heb.  11 


the  Lord.  The  student  will  observe  that  it  is 
clear  here  that  righteousness  is  not  something 
external  attributed  to  the  believer,  but  some- 
thing interior  wrought  within  liim  by  the  in- 
dwelling of  the  divine  Spirit. — For  he  that  in 
these  things.  Or,  according  to  some  readings, 
he  that  in  this.  The  Old  Version  adoj^ts  the  one, 
the  New  Version  the  other.  The  former  reading 
is  defended  by  Meyer,  the  latter  by  Jowett  and 
Alford.  In  the  one  case  the  meaning  will  be. 
He  who  in  righteousness,  peace,  and  joy  serves 
God  ;  in  the  other  case  the  meaning  will  be.  He 
who  in  the  Holy  Spirit,  that  is,  in  loving  com- 
munion with  God,  serves  God.  The  difference  is 
not  material,  for  in  the  one  case  the  thought  of 
the  reader  is  directed  to  the  divine  life,  in  the 
other  case  to  the  fruits  or  products  of  the  divine 
life. — Serveth  Christ  is  well  pleasing  to 
God  and  approved  of  men.  As  money  which 
has  been  tried  and  assayed  and  ^^o  proved  to  be 
good.  The  proof  of  Christian  character  among 
men  is  not  scrupulous  regard  to  conventional 
requirements,  but  the  spirit  of  divine  love  in 
daily  life.  For  meaning  of  the  word  approved, 
comp.  1  Cor.  11  :  19 ;  3  Cor.  10  :  18 ;  13  :  7. 

19-23.  Let  us  therefore  folloAV  after  the 
things  which  make  for  peace,  and  the 
things  whereby  we  may  edify  one  another. 
The  two  standards  by  which  one  may  determine 
what  he  may  or  may  not  do  among  the  things 
which  are  innocent  in  themselves,  but  are  sub- 
ject matters  of  debate  in  the  brotherhood.  He 
must  always  study  to  pursue  those  courses  of 
conduct  which  first  tend  to  peace,  eschewing 
those  which  provoke  to  strife  and  debate ;  and 
secondly,  those  which  build  up  men  in  Christ 
Jesus,  eschewing  those  things  which  stumble 
them  and  cause  them  to  fall. — For  meat  de- 
stroy not  the  Avork  of  God.  God  is  build- 
ing up  character  in  his  children.  We  must  not 
by  our  liberty  pull  down  that  which  God  is 
building  up. — All  things  indeed  are  clean, 
etc.  A  repetition  of  the  sentiment  of  verse 
14.  The  principle  is  the  same  as  that  laid 
down  by  Christ  in  Matt.  5 :  39,  30. — It  is  good 
*  *  *  nor  to  do  any  thing  whereby  thy 
brother  stumbleth  or  is  tempted  to  sin  or 
is  made  weak.  We  must  not  forget  that  in 
this  verse  Paul  is  putting  the  exception  to  the 
larger  and  universal  law  of  liberty,  on  which  he 
has  laid  such  emphasis  throughout  the  chapter. 


Nothing  is  unclean ;  it  is  right  to  eat  meat  or 
drink  wine,  but  if  any  specific  eating  of  meat  or 
drinking  of  wine  will  do  injury  to  another,  it  is 
good  to  forego  the  liberty.  It  will  hardly  be 
claimed  that  Paul,  because  of  this  motto,  was 
either  a  vegetarian  or  a  total  abstainer.  He  does 
not  make  the  condition  of  the  weakest  the  uni- 
versal law  for  the  entire  Christian  Church. — 
Hast  thou  faith  ?  That  is,  the  power  which 
perceives  the  spiritual  innocence  in  all  these  ex- 
ternal things.  Comp.  verse  1. — Have  it  for 
thyself  before  God.  There  isa  joy  in  this  sense 
of  personal  liberty,  in  the  presence  of  a  Father 
who  understands  us.  We  still  keep  this  joy  and 
strength  of  liberty,  even  when  for  love's  sake  we 
forego  the  particular  acts  from  which,  if  we  con- 
sidered only  ourselves  and  God,  we  should  not 
be  debarred. — Happy  is  he  that  judgeth  not 
himself  in  that  which  he  allows.  That  is, 
to  himself.  Jad(j(-th  is  not  equivalent  to  con- 
demneth. The  meaning  is.  He  who  does  not  sit 
in  judgment  upon  himself,  that  is,  he  who  is  so 
certain  of  his  convictions  that  his  decision  for 
this  or  that  course  is  not  liable  to  self-accusation, 
self-questioning,  self -judgment.  "He  does  not 
institute  any  such  judgment  as  the  anxious  and 
uncertain  one  does." — (Meyer.)  Comp.  1  Cor. 
4  :  3,  4,  New  Version. — And  he  that  disputeth 
Avith  himself  is  condemned  if  he  eat.  He 
who  has  overcome  by  debate  his  own  scruples 
against  an  act  which  he  thinks  doubtful  is,  by 
that  very  fact,  condemned,  tbougli  the  act  may 
be  entirely  innocent  in  itself. — Because  not 
from  faith.  That  is,  because  his  act  of  liberty 
does  not  proceed  from  a  spiritual  conviction  of 
its  innocence,  and  his  freedom  as  a  son  of  God, 
but  from  a  lower  motive,  leading  him  to  trans- 
gress the  higher  law  imposed  on  him,  though  by 
a  mistaken  conscience. — And  every  thing  not 
from  faith  is  sin.  Comp.  Heb.  11  :  6.  This  is 
the  fundamental  fact  in  Paul's  theology.  Faith, 
that  is,  the  power  which  perceives  and  receives 
God  as  the  source  of  all  life,  is  the  foundation  of 
all  character.  Whatever  flows  from  aught  else 
carries  pollution  with  it ;  whatever  is  built  on 
aught  else  is  temporary,  and  will  be  destroyed. 
Comp.  3  Pet.  1  :  5,  where  faith  is  represented  as 
the  foundation  of  character,  and  Gal.  5  :  32,  23, 
where  all  excellencies  of  character  are  repre- 
sented as  the  fruit  of  the  indwelling  Spirit  of 
God,  received  only  by  faith. 


CHAPTERS    XV.    AND    XVI 

CONCLUSION. 


Now  we  that  are  strong  ought  to  bear  the  infirmities  of  the  weak,  and  not  to  please  our- 
eelves.  Let  each  one  of  us  please  his  neighbour  for  that  which  is  good,  unto  edifying.  For 
Christ  also  pleased  not  himself  ;  but.  as  it  is  written.  The  reproaches  of  them  that  reproached 
thee  fen  upon  me.  For  whatsoever  thiiigs  were  written  aforetime  were  written  for  our  learning, 
that  through  patience  and  through  comfort  of  the  scriptures  we  might  have  hope.  Now  the 
God  of  patience  and  of  comfort  grant  you  to  be  of  the  same  mind  one  with  another  according 
to  Christ  Jesus  :  that  with  one  accord  ye  may  with  one  mouth  glorify  the  God  and  Father  of  our 
Lord  Jesus  Christ.  Wherefore  receive  ye  one  another,  even  as  Christ  also  received  'you,  to  the 
glory  of  God.  For  I  say  that  Christ  hath  been  made  a  minister  of  the  circumcision  for  the 
truth  of  God.  that  he  might  confirm  the  promises  ffiven  unto  the  fathers,  and  that  the  Gentiles 
might  glorify  God  for  his  mercy  ;  as  it  is  written. 

Therefore  w'M  I  'give  praise  unto  thee  among  the  Gentiles, 

And  sing  unto  thy  name. 
And  again  he  saith, 

Rejoice,  ye  Gentiles,  with  his  people. 
And  again. 

Praise  the  Lord,  all  ye  Gentiles  ; 

And  let  all  the  peoples  praise  him. 
And  again,  Isaiah  saith. 

There  shall  be  the  root  of  Jesse, 

And  he  that  ariseth  to  rule  over  the  Gentiles  ; 

On  him  shall  the  Gentiles  hope. 

Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing,  that  ye  may  abound  in  hope, 
in  the  power  of  the  Holy  Ghost. 

And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye  yourselves  are  full  of  good- 
ness, filled  with  all  knowledge,  able  also  to  admonish  one  another.  But  I  write  the  more  boldly 
unto  you  in  some  measure,  as  putting  you  again  in  remembrance,  because  of  the  grace  that 
was  given  me  of  God,  that  I  should  be  a  minister  of  Christ  Jesus  unto  the  Gentiles,  ^ministering 
the  gospi'l  of  God,  that  the  offering  up  of  the  Gentiles  might  be  made  acceptable,  being  sancti- 
fied by  the  Holy  Ghost.  I  have  therefore  my  glorying  in  Christ  Jesus  in  things  pertaining  to 
God.  For  I  will  not  dare  to  speak  of  any  'things  save  those  which  Christ  wrought  through  me, 
for  the  obedience  of  the  Gentiles,  by  word  and  deed,  in  the  power  of  signs  and  wonders,  in  the 
power  of  "the  Holy  Ghost ;  so  that  from  Jerusalem,  and  round  about  even  unto  Illyricum,  I 
have  "fully  preached  the  gospel  of  Christ ;  yea,  'making  it  my  aim  so  to  preach  the  gospel,  not 
where  Christ  was  already  named,  that  I  might  not  build  upon  another  man's  foundation  ;  but, 
as  it  is  written, 

They  shall  see,  to  whom  no  tidings  of  him  came, 

And  they  who  have  not  heard  shall  understand. 

Wherefore  also  I  was  hindered  these  many  times  from  coming  to  you  :  but  now.  having  no 
more  any  place  in  these  regions,  and  having  these  many  years  a  longing  to  come  unto  yon, 
whensoever  I  go  unto  Spain  (for  I  hope  to  see  you  in  my  journey,  and  to  be  brought  on  my  way 
thitherward  by  you.  if  first  in  some  measure  I  shall  have  been  satisfied  with  your  company) — 
but  now.  I  gay.  I  go  unto  Jenisalem.  ministering  unto  the  saints.  For  it  hath  been  the  good 
pleasure  of  Macedonia  and  Achaia  to  make  a  certain  contribution  for  the  poor  among  the  saints 
that  are  at  Jerusalem.  Yea,  it  hath  been  their  good  pleasure  ;  and  their  debtors  they  are.  For 
if  the  Gentiles  have  been  ma<l('  partakers  of  their  spiritual  things,  they  owe-  it  to  (hem  also  to 
minister  unto  them  in  carnal  things.  When  therefore  I  have  accomplished  this,  and  have 
sealed  to  them  this  fruit,  I  will  go  on  by  you  unto  Spain.  And  I  know  that,  when  I  come  unto 
you.  I  shall  come  in  the  fulness  of  the  blessing  of  Christ. 


2  Or,  con/eta. 


S  Gr.    minMering 
in  sacriflee. 


4  Or.  0/ those  things 

which  ChrM 
wrought  not 
through  me. 

5  Miiny  ancient 
authorities  rcail 
the  Spirit  of  God. 
One  readd  the 
Spirit. 

6  Or.  /ulflUed. 

7  Gr.  being  ambi^ 
ttoua. 


224 


EOMANS. 


[Chs.  XV.,  XVL 


Now  I  beseech  you,  brethren,  by  our  Lord  Jesus  Christ,  and  by  the  love  of  the  Spirit,  that 
ye  strive  together  with  me  in  your  prayers  to  Gfod  for  me  ;  that  I  may  be  delivered  from  them 
that  are  disobedient  in  Juda-a,  and  that  my  ministration  which  /  have  for  Jerusalem  may  be 
acceptable  to  the  saints  ;  that  I  may  come  unto  you  in  joy  through  the  will  of  God,  and  together 
with  you  find  rest.    Now  the  God  of  peace  be  with  you  all.    Amen. 


I  commend  unto  you  Phcebe  our  sister,  who  is  a  'serv'ant  of  the  church  that  is  at  Cenchrese  : 
that  ye  receive  her  in  the  Lord,  worthily  of  the  saints,  and  that  ye  assist  her  in  whatsoever 
matter  she  may  have  need  of  you  :  for  she  herself  also  hath  been  a  succourer  of  many,  and  of 
mine  own  self. 

Salute  Prisca  and  Aquila  my  fellow-workers  in  Christ  Jesus,  who  for  my  life  laid  down 
their  o^vn  necks  ;  unto  whom  not  only  I  give  thanks,  but  also  all  the  churches  of  the  Gentiles  : 
and  salute  the  church  that  is  in  their  house.  Salute  Epaenetus  my  beloved,  who  is  the  flrstfruits 
of  Asia  unto  Christ.  Salute  Mary,  who  bestowed  much  labour  on  you.  Salute  Andronicns  and 
"Junias,  my  kinsmen,  and  my  fellow-prisoners,  who  are  of  note  among  the  apostles,  who  also 
have  been  in  Christ  before  me.  Salute  Ampliatus  my  beloved  in  the  Lord.  Salute  Urbanus  our 
fellow-worker  in  Christ,  and  Stachys  my  beloved.  Salute  Apelles  the  approved  in  Christ. 
Salute  them  which  are  of  the  hmisehold  of  Aristobulus.  Salute  Herodion  my  kinsman.  Salute 
them  of  the  household  of  Narcissus,  which  are  in  the  Lord.  Salute  Tryphaena  and  Trj'phosa, 
who  labour  in  the  Lord.  Salute  Persis  the  beloved,  which  laboured  much  in  the  Lord.  Salute 
Eufus  the  chosen  in  the  Lord,  and  his  mother  and  mine.  Salute  Asyncritns,  Phlegon,  Hermes, 
Patrobas.  Hennas,  and  the  brethren  that  are  with  them.  Salute  Philologus  and  Julia,  Nereus 
and  his  sister,  and  Olympas,  and  all  the  saints  that  are  with  them.  Salute  one  another  with  a 
holy  kiss.    All  the  churches  of  Christ  salute  you. 

Now  I  beseech  you,  brethren,  mark  them  which  are  causing  the  divisions  and  occasions  of 
stumbling,  contrary  to  the  ' "doctrine  which  ye  learned:  and  turn  away  from  them.  For  they 
that  are  such  serve  not  our  Lord  Christ,  but  their  own  belly  ;  and  by  their  smooth  and  fair 
speech  they  beguile  the  hearts  of  the  innocent.  For  your  obedience  is  come  abroad  unto  all 
men.  I  rejoice  therefore  over  you  :  but  I  would  have  you  wise  unto  that  which  is  good,  and 
simple  unto  that  which  is  evil.    And  the  God  of  peace  shall  bruise  Satan  under  your  feet  shortly. 

The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

Timothy  my  fellow-worker  saluteth  you  ;  and  Lucius  and  Jason  and  Sosipater,  my  kins- 
men. I  Tertius,  ^'who  write  the  epistle,  salute  you  in  the  Lord.  Gains  my  host,  and  of  the 
whole  church,  saluteth  you.  Erastus  the  treasurer  of  the  city  saluteth  you,  and  Quartus  the 
brother. '  - 

'^Now  to  him  that  is  able  to  stablish  you  according  to  my  gospel  and  the  preaching  of  Jesus 
Christ,  according  to  the  revelation  of  the  mystery  which  hath  been  kept  in  silence  through  times 
eternal,  but  now  is  manifested,  and  '*by  the  scriptures  of  the  prophets,  according  to  the  com- 
mandment of  the  eternal  God,  is  made  known  unto  all  the  nations  unto  obedience  ''of  faith  ; 
to  the  only  wise  God,  through  Jesus  Christ,  '"to  whom  be  the  glory  '  'for  ever.    Amen. 


8  Or,  deacone»». 


10  Or,  teaching. 

11  Or,  who  write  the 
epistle  in  the  Lord, 
salute  you. 

12  Some  ancient 
authorities  insert 
here  ver.  24.  The 
grace  of  our  Lord 
Jesus  Christ  be 
with  you  all. 
Amen,  and  omit 
the  like  words  in 
ver.  20. 

13  Some  ancient  au- 
thorities omit  ver, 
25-27.  Compare 
the  end  of  ch.  xiv. 

14  Gr.  through. 

15  Or,  to  the  faith. 

16  Some  ancient 
authorities  omit  to 
whom. 

17  Gr.  unto  the  ages. 


These  chapters  require  little  to  be  said  here  by  way  of  explanation  or  comment,  in 
addition  to  what  is  said  in  the  accompanying  annotations.  Neither  chapter  opens  up 
any  new  theme,  nor  contains  any  new  teaching  not  already  given  in  the  preceding  part 
of  the  Epistle.  There  is,  indeed,  good  reason  to  think  that  Chapter  XVI.  was  a  postscript 
added  after  the  letter  was  finished.  The  teaching  of  the  Epistle  really  ends  with  Chapter 
XIV.,  or  perhaps  we  should  rather  say  with  the  benediction  in  verse  13  of  Chapter  XV. 
The  verses  up  to  and  including  that  are  merely  a  restatement  of  the  principles  of  the 
preceding  chapters  ;  all  that  follow  are  in  the  nature  of  personal  suggestion  or  message, 
containing  few  or  no  general  principles,  either  of  spiritual  or  ethical  truth. 

Chapter  XVI.  is,  however,  notable  for  the  illustration  it  affords  of  a  phase  of  Paul's 
character  not  often  sufficiently  regarded  by  students, — the  personality  of  his  affection.  The 
philo.sopher  is  interested  in  great  principles ;  the  philanthropist  and  reformer  in  great 
bodies  of  men  ;  the  pastor  and  friend  in  individuals.  Paul  was  a  philanthropist  more  than 
a  philosopher  ;  and  a  pastor  and  friend  not  less  than  a  philanthropi-st.  He  was  not  so 
absorbed  in  great  principles  or  in  world-wide  problems  as  to  be  indifferent  to,  careless  of,  or 
oblivious  concerning  individuals.  His  work  was  largely  a  personal  and  individual  work. 
This  is  shown  by  his  first  ministry  at  Philippi,  his  discussion  with  individuals  at  Athens, 


Ciis.  \\ .,  XVI.]  ROMANS.  235 

his  labors  at  Corinth,  his  method  of  teaching  at  Ephe.sus.'  Hi-  livtd  in  tmnli  witli  nun, 
with  individual  men  ;  cured  for  them,  knew  them  by  name,  watched  over  and  j)rayed  for 
them,  and  rememliered  tlieir  names.  He  thus  fultilleil  the  cnnilition.s  of  a  <it»»\  slieplnnl  : 
"He  calletii  liis  own  sheep  by  name,  and  U-adeth  them  out."' 

In  Chapter  XVI.  he  mentiou-s  by  name  twenty-seven  imlividuals,  nf  wlioni  almost 
nothing  is  known  .save  the  simple  fact  that  their  names  are  embalmed  here.  And  this,  it  will 
be  remembered,  in  a  letter  to  a  church  which  he  had  not  yet  visited.  H(jw  did  he  bear  them 
all  so  in  mind  I  a  mind  so  full,  apparently,  of  great  themes  and  great  problems  as  to  leave 
no  room  for  interest  in  individuals.  How  did  he  remendx-r  that  they  were  in  Rome,  and 
think  of  each  one  and  call  each  one  by  name  l  There  is  in  this  ntherwise  seennngly  barren 
chajiter,  a  suggestion  not  only  as  to  the  true  character  of  the  Ajjostle  as  a  true  pastor  and 
shepherd  and  personal  friend,  but  also  as  to  the  quality  that  always  goes  to  make  up  a 
truly  successful  religious  teacher, — love  not  merely  for  truth,  which  may  give  zeal,  without 
charity,  nor  for  men,  which  may  give  charity  without  brotherly  kin<lne.ss,  but  for  imlividual 
men,  which  makes  zeal  for  truth  practical  and  enthusiasm  for  humanity  personal  and 
sympathetic. 


I  HAVE  now  come  to  the  close  of  my  work  in  this  Epistle  to  the  Romans.  The  moi-e 
minute  re-examination  of  the  Epistle,  verse  by  verse,  with  the  aid  (if  Lexicon,  grammar,  and 
critical  commentators  of  various  schools,  has  only  served  to  contirm  the  convictions  as  t»> 
the  teaching  of  this  Epistle,  which  has  been  set  forth  in  general  terms  in  the  Introduction, 
more  fully  in  the  chapters  which  follow,  and  in  minute  detail  of  interpretation  in  the  notes. 
The.se  principles  seem  to  me  to  be  confirmed  by  the  doxology  which  chwes  the  Epistle,  and 
which,  by  its  .spirit,  justifies  belief  in  its  Pauline  character,  because  it  summarizes  in  one 
compact  and  eloquent  sentence  the  teaching  of  the  Apo-stle's  life.  The  Epistle  begins  with 
a  lament  over  the  .separation  of  humanity  from  God  and  its  consequent  ilegeneracy  and 
moral  death  ;  it  traces  the  process  of  the  world's  redemption  by  God,  in  Christ,  through 
faith  ;  it  ends  with  a  Gloria  to  Him  who  is  the  Author  and  Fini-sher  of  the  life  of  faith  : 

God  is  able  to  establish  his  children ;  this  is  very  glad  tidings;  this  is  the 

MEANING  OF  THE  HERALDING  FORTH  OF  JeSUS  AS  THE  MesSIAH  ;  THIf>  IS  THE  REVEAL- 
ING OF  THE  .SECRET  OF  CHARACTER,  WHICH  WAS  HIDDEN  IN  THE  PAST,  BUT  IS  NOW  MADK 
MANIFEST,  EVEN  THAT  WHICH  FROM  THE  BEGINNING  WA.S  REVEALED  IN  THE  WHITIN<JS  OF 
THE  PROPHETS  ;  REVEALED  ACCORDING  TO  THE  WILL  OF  GoD  UNTO  THE  OBEDIENCE  WHICH 
SPRINGS  FROM  FAITH  AND  UNTO  ALL  NATIONS,  WHETHER  JeW  OR  GeNTILE.  To  HiM, 
THE   ONLY    WISE   GOD,   THROUGH   JeSUS   ChRIST,    BE   THE   GLORY    FOREVER.      AmEN. 

'  Aots  10  :  1^  ;  17  :  17  ;  18  :  7  :  11  :  19  :  8  ;  20  :  20.  '  John  10  :  H. 


226 


HUMAN  S. 


[Chs.  XV.,  XVI. 


CHAPTERS    XV.    and   XVI. 

WE  then  that  are  strong  ought  to  =  bear  the  infirmi- 
ties of  the  weak,  and  not  to  please  ourselves. 

2  Let  every  one  of  us  please  his  neighbour''  lor  kis 
good  to  edification. 

3  For  even  Christ '^  pleased  not  himself;  but,  as  it  is 
written.''  The  reproaches  of  them  that  reproached  thee 
fell  on  me. 

4  For  whatsoever'  things  were  written  aforetime 


were  written  lor  our  learning,  that  we  througli  patience 
and  comfort  of  the  scriptures  might  have  hope. 

5  Now  the  God  of  patience  and  consolation  grant 
you  to  be  likeminded  f  one  toward  another,  according 
to  Christ  Jesus ; 

6  That  ye  may  with  one?  mind  and  one  inouth 
glorify  Goi!,  even  the  Father  of  our  Lord  Jesus  Christ. 

7  Wherefore  receive  ye  one  another,  as  Christ  also 
received  ^  us,  to  the  glory  of  God. 

8  Now  I  say  that  Jesus  Christ  was  a  minister  of  the 


ach.  14:1 :  Gal.  6;  2. 


.bl  Cor.  9:  19;  Pbil.  2  :  4.  5....C  John6:  38 d  Ps.  69  :  9 e  1  Co 

g  Acts  4:  24,  32 hEph.  1  :  6. 


-.10:  n  :  2Tim.  3:16,  17....fl  Cor.  1:10. 


CM.  15.  VARIOUS  EXHORTATIONS  AND  MESSAGES.— 
The  privilege  op  the  strong  :  to  bear  the  bur- 
dens OF  the  weak.— Please,  but  onlt  for  profit- 
ing.— The  use  of  the  Bible. — The  center  of  unity: 
Christ  Jesus.— In  Chkist  Jesus,  neither  Jew  nor 
Gentile  —A  blessed  benediction. — Some  of  Paul's 

personal,  qualities  intimated  :  BOLDNE-^S  ;  MOD- 
ESTY ;  APOSTOLIC  AMBITION  ;  PERSONAL  SYMPATHY ; 
DESIRE  FOR  SYMPATHY  AND  PRATER. 

1-3.  This  chapter  takes  up  and  carries  on  the 
subject  of  the  preceding^ chapter.  There  should 
be  no  break,  yet  it  is  difficult  to  suggest  a  better 
point  for  the  break  than  has  been  selected.  "In 
a  style  liku  that  of  St.  Paul,  in  which  the  divis- 
ions of  the  subject  are  irregular,  the  distribu- 
tion into  chapters  of  convenient  length  is  neces- 
sarily artificial,  and  must  often  bear  no  reference 
to  the  breaks  in  the  sense." — {Jowdt.) — But  we 
that  are  able.  By  reason  of  strength  of  faith. 
— Ought  to  bear  the  weaknesses  of  those 
that  are  unable,  and  not  to  please  our- 
selves. To  hear  signifies  here  not  merely  to 
endure,  but  to  lift  up,  ;ind  help  to  carry.  The 
literal  meaning  of  t'le  original  is  indicated  by  its 
use  in  Matt.  3  :  11 ;  Luke  7  :  14  ;  Acts  21  :  35.  Its 
spiritual  meaning  by  Gal.  0  :  5.  OufjJit  implies 
an  indebtedness  to  the  weak.  Comp.  Rom.  1: 14; 
13  :  8. — Let  every  one  of  us  please  his 
neighbor.  Rather  than  himself.  But  this  is 
not  the  absolute'  law,  for  one  may  by  pleasing  his 
neighbor  injure  him.  So  the  essential  qualifying 
clause  is  added. — For  good  unto  edifying. 
That  is,  building  him  up.  Is  it  too  much  to  say 
tliat  Paul  here  implies  that  those  pleasures  only 
are  legitimate  which  have  some  miniH^try  to  well- 
being,  and  development  of  character,  moral, 
mental,  or  physical  in  them  ?  Comp.  Gal.  1  :  10, 
and  1  Cor.  10  :  33.  For  illustration  of  evil  pleas- 
ing, see  Matt.  14  :  6 ;  Mark  6  :  23.— For  Christ 
also  pleased  not  himself.  It  illustrates  the 
habit  of  Paul's  mind,  that  in  such  a  connection 
he  turns  intuitively  to  the  example  of  Christ  to 
illustrate  and  enforce  his  teaching.  Comp.  2  Cor. 
8:9;  Phil.  2  :  5,  6.— As  it  is  written.  The 
quotation  is  from  Psalms  69  : 9,  in  which  the 
Psalmist  writes  us  a  type  of  the  Messiah. 

4-7.  For  whatsoever  things  w^ere  writ- 
ten aforetime.  That  is,  the  whole  O.  T. 
Scriptures  were    written    for   our    instruction. 


Comp.  2  Tim.  o  :  16,  17. — That  through  the 
patience  and  the  help  of  the  writings  Ave 
might  have  hope.  This  verbal  modification 
in  the  translation  gives  more  nearly  Paul's  mean- 
ing. The  writings  or  Scriptures,  whose  patience 
and  help  are  to  give  us  hope,  are  those  written 
aforetime,  and  the  comfort  of  them  is  not  merely 
consolation  in  sorrow,  but  strength  and  help  for 
every  time  of  need ;  Itotli  these  ideas  are  sug- 
gested by  the  language  of  the  original.  By  the 
patience  and  help  of  the  writings,  Paul  means 
that  which  they  aflord  to  him  who  rightly  uses 
them. — Now  the  God  of  patience  and  of 
help.  That  is,  the  God  who  has  infused  i)a- 
tience  and  help  into  the  writings,  the  God  from 
whom  all  patience  and  help  come. — Grant  you 
to  be  likeminded  one  toward  another, 
according  to  Christ  Jesus.  Comp.  Rom. 
13  :  16.  Christ  is  presented  as  the  pattern  for  the 
disciple. — That  ye  may  with  one  mind  and 
one  mouth.  That  is,  as  one  body  in  Chri>t. 
Comp.  Rom.  13  :  5.  The  unity  of  Christ's  Church 
glorifies  the  Father  (John  it  :  21) ;  and  the  divis- 
ions of  Christ's  Church  dishonor  the  Father  (1  Or. 
1  :  10-13.) — Ye  may  glorify  the  God  and 
Father  of  our  Lord  Jesus  Christ.  There  can 
be  little  question  that  this,  not  the  translation  of 
the  Old  Version,  correctly  gives  the  Apostle's 
meaning. — Wherefore  receive  one  another. 
Observe  the  connecting  jjarticle  •wherefore ;  the 
motive  for  receiving  one  another,  is  not  to  be 
mere  human  sympathy,  still  less  ecclesiastical 
pride  in  the  unity  of  the  Church,  but  the  glory 
of  God. — Even  as  Christ  also  received  us  to 
the  glory  of  God.  Not  merely  for  Christ  so 
received  us;  but  rt.s  Christ  hath  received  us;  as 
he  hath  borne  our  infirmities,  we  are  to  bear  one 
another's  infirmities.  Comp.  Isaiah  53  :  4 ;  Matt. 
8:  17. 

8-13.  There  is  some  difficulty  in  interpreting 
the  logical  connection  of  this  paragraph  with 
what  has  preceded,  but  none  in  discovering  its 
moral  connection.  Paul  is  speaking  to  a  churcli 
in  which  there  are  two  parties,  a  Jewish  and  a 
Gentile;  and  he  is  seeking  to  break  down  the 
partition  wall  between  them,  as  a  further  means 
of  urging  them  to  be  of  one  mind,  and  charitably 
regard   each    other's    prejudices   and   practices.. 


Ohs.  XV.,  XVI.] 


ROMANS. 


227 


circumcision  for  the  truth    of  God,   to  confirm '  the 
promises  made  unto  the  fathers  ; 

9  And  that  the  (jeiitiles  might  glorify  God  for  his 
mercy  ;  as  it  is  written, J  For  this  cause  1  will  confess 
to  thee  among  the  Gentiles,  and  sing  unto  thy  name. 

10  And  again  he  s;uth,''  Rejoice,  ye  Gentiles,  with  his 
people. 

11  And  agjain,'  Praise  the  Lord,  all  j'C  Gentiles;  and 
laud  him,  all  ye  peo^lle. 

12  And  agam,  lisaias  saith,"'  There  shall  be  a  root"  of 
Jesse,  and  he  that  shall  rise  to  reign  over  the  Gentiles  ; 
in  lum  shall  the  (icntiles  trust. 

13  Now  the  God  of  hope  fill  you  with  all"  joy  and 
peace  in  believing,  that  ye  may  abound  in  hope, 
through  the  power  of  the  Holy  Ghost. 


14  And  1  myself  also  am  persuaded  i*  of  you,  my 
brethren,  that  ye  also  are  lull  of  goodness,  filled  with 
all  knowledge.''  able  also  to  admonish  one  another. 

15  Nevertheless,  brethren,  1  have  written  the  more 
boldly  unto  you  in  some  sort,  as  putting  you  in  mind, 
because'  of  the  grace  that  is  given  to  meol  God. 

i6  Tnat  1  should  be  the  minister  of  Jesus  Christ  to 
the  Gentiles,  ministering  the  gospel  ol  Ciod,  that  the 
offering  "  up  of  the  Gentiles  nught  l)e  acceptable,  being 
sanctified'  by  the  Holy  (ihost. 

17  I  have  therefore  whereof  I  may  glory"  through 
Jesus  Christ  in  those  things'  which  pertain  to  Gtxl. 

18  Kor  I  will  not  dare  to  speak  of  any  of  those  things 
which  Christ  hath  not  wrought  by  me,  to  make"  the 
Gentiles  obedient,  by  word  and  deed. 


i  Acts  3  :  25,  26.... j  Ps.  18:  « k  Deut.  »2  :  4.3 1  Pa.  117  : 1 ra  Isa.  11  : 1,  10 n  Rot.  6  :  5  ;  22  :  16 o  ch.  M:  17.. ..p  Heb.  6:9! 

2Pct.  l:12....q  1  Cor.  8  : 1,  7, 19 r  Eph.  3:7, 8 8  Isa.  66  :  20 t  Acta  20: 32 u2  Cor.  12  : 1,  etc v  Hcb.  &:1 w  Qal.  2:8. 


He  fiills  their  thoughts  to  the  fact  that  Christ 
was  by  birth,  education,  and  life-long  obedience 
a  Jew,  thus  commending  the  Jew  to  the  respect  of 
the  Gentile ;  bat  adds  that  Christ  was  thus  a  Jew 
in  order  that  he  might  fnltill  the  law,  and  open 
the  kingdom  of  God  to  all  believers,  Gentile  as 
well  as  Jew,  thus  commenduu^  tiie  Gentile  to  the 
Jew. — Jesus  Christ  was  made  a  servant  of 
circiiincisiou.  Either  subject  to  circumcision, 
with  all  which  that  implies,  or  a  minister  to  the 
circumcised,  that  is,  to  the  Jews.  Both  are  per- 
haps implied  in  the  verse.  At  all  events,  both 
arc  true  of  Christ.  He  did,  in  fact,  observe  the 
Jcwisli  law  ;  and  did  also  confine  his  j)ersonal 
ministry  to  tlie  Jewish  people,  both  in  his  obedi- 
ence and  in  the  limitation  of  liia  personal 
ministry,  he  was  a  Jew. — For  the  truth  of 
God,  that  he  niii;ht  confirni  the  promises 
to  the  Father.  The  reason  why  he  thus  ful- 
filled the  Jewish  law,  was  that  he  might  confirm 
the  promises  wliich,  by  the  quotations  which 
ft)llow,  Paul  shows  to  have  included  Gentile  as 
well  as  Jew.  The  argument  is  the  same  as  that 
implied  in  Gal,  4  :  4,  5.  Jesus  Christ  was  made 
under  the  law  that  he  might  redeem  from  the 
law,  as  (2  Cor.  5  :  21)  he  was  made  sin  that  he 
miglit  redeem  from  sin. — As  it  is  written. 
The  quotations  are  from  the  Law,  the  Prophets, 
and  the  Psalm<.  The  first  being  from  Ps.  18  :  49 ; 
the  second  from  Dent.  :W  :  4;5 ;  the  third  from 
Ps.  117:1;  the  fourth  from  Isaiah  11  :  10.— \ow 
the  (iod  of  hope.  That  is,  the  God  from 
whom  hope  proceeds. — Fill  you  with  all  joy 
and  peace  in  faith.  Not  in  believing  some- 
thing, but  in  the  life  of  that  faith  which  involves 
fellowshi])  with  God  ;  that  faith  which  makes 
him  who  possesses  it  strong  in  himself,  but  ten- 
der and  charitable  toward  those  that  are  not 
Hirong. — That  ye  may  abound  in  hope, 
through  the  power  of  the  Holy  Spirit. 
TJiat  is,  by  means  of  that  divine  power  working 
in  you.  and  producing  in  your  life  the  fruits  of 
the  Spirit.  Gal.  5:22,23.  Comp.  Phil.  l:!t; 
Col.  2:7;  2  Pet.  1  :  8.  The  problem  of  the 
Christian  must  be,  not  to  see  with  how  little  he 


may  come  to  Christ,  but  how  abundant  in  grace 
he  may  become  in  Christ.  These  verses  bring 
the  instructions  and  exhortations  of  the  Apos- 
tle in  this  epistle  to  a  close.  What  follows, 
to  the  end  of  the  succeeding  chapter,  is  al- 
most purely  personal,  the  rest  of  this  chapter 
being  a  sort  of  epilogue,  which  Meyer  thus  char- 
acterizes: "lie  testifies  his  good  confidence 
toward  the  readers,  and  justifies  liis  in  a  partial 
degree,  bold  writing  by  his  Geniile-apostolic 
calling  (verses  14-16)  and  working  (verses  17-21 ),  which 
latter  had  also  been  usually  the  hindcrance  to  his 
coming  personally  to  Rome  (ver.  22).  This  ob- 
servation leads  him  to  his  present  plan  of  travel, 
the  execution  of  which  will  bring  him,  in  the 
course  of  his  intended  journey  to  Spain,  to  Rome, 
after  he  has  been  at  Jerusalem  (vtrscs  2^-29).  For 
this  impending  journey  he  finally  begs  the  pray- 
ers of  the  Romans  on  his  behalf  (verses  30-3.-i),  and 
then  concludes  with  a  blessing  (ver.  33). 

14-21 .  Paul,  with  that  tact  which  is  native  to 
one  so  full  of  human  sympathy,  as  the  Epistle 
draws  to  a  close,  softens  his  seeming  criticisms 
of  the  Church  at  Rome,  bearing  testimony  to  his 
confidence  in  the  faith  of  those  to  whom  liis 
Epistle  is  addressed,  and  their  :ibility  to  instruct 
one  another,  and  recalls  to  their  mind  tiie  rea- 
sons which  have  led  him  to  write  so  boldly  to 
them:  namely,  the  special  grace  of  Aposlleship 
to  the  Gentiles  given  him  by  God  in  his  Apostolic 
commission,  and  the  sanction  given  to  his  work 
by  its  blessed  results  through  the  accompanying 
Spirit  of  God.  This  argument  had  proved  con- 
clusive before  in  removing  scrui)le8  and  imswer- 
ing  opponents.  Acts  15  :  12, 13  ;  Gal.  2  :  7-9.  "  The 
train  of  thought  in  the  Apostle's  mind  seems 
rather  to  carry  him  back  to  his  opj)onent8  at 
Corinih,  where  he  was  then  staying,  than  to  bt; 
directed  to  those  whom  he  is  addressing.  The 
delicate  alternations  of  feeling  in  the  verses 
which  follow,  and  the  transition  from  hesitation 
to  boldness,  remind  us  of  several  jjassages  in  the 
Epistles  to  the  Corinthians.  2  Cor.  10  :  15,  10. 
There,  too,  he  had  been  careful  to  guard  :igain8t 
appearing  to  intrude  in  another's  vineyard.     It 


;e28 


ROMANS. 


[Chs.  XV.,  XVI. 


19  Through  mighty  signs''  and  wonders,  by  the 
power  of  the  Spirit  of  God  ;  so  that  from  Jerusalem, 
and  round  about  unto  lUyricum,  I  y  have  fully  preached 
the  gospel  of  Christ. 

20  Yea,  so  have  I  strived  to  preach  the  gospel,  not 
where  Christ  was  named,^  lest  I  should  Build  upon 
another  man's  foundation  : 

21  But,  as  it  is  written,^  To  whom  he  was  not  spoken 
of,  they  shall  see  ;  and  they  that  have  not  heard  shall 
understand. 

22  For  which  cause  also  I  have  been  much  hindered '' 
from  coming  to  you. 

23  But  now  having  no  more  place  in  these  parts,  and 
having  a  great  desire  these  many  years  to  come  unto 
you ; 

24  Whensoever  I  take  my  journey  into  Spain,  I  will 
come  to  you :  for  I  trust  to  see  you  in  mj' journey,  and 
to  be "  brought  on  my  way  thitherward  by  you,  if  first 
1  be  somewhat  filled  with  your  company. 

25  But  now  I  go''  unto  Jerusalem  to  minister  unto 
the  saints. 

26  F"or  it  hath  pleased  them  of  Macedonia^  and 
Achaia  to  make  a  certain  contribution  for  the  poor 
saints  which  are  at  Jerusalem. 

27  It  hath  pleased  them,  verily  ;  and  their  debtors 
they  are.     For   if  the  Gentiles  have  been  made  par- 


takers of  their  spiritual  things,  their  dutyf  is  also  to 
minister  unto  them  in  carnal  things. 

28  When,  therefore,  1  have  performed  this,  and  have 
sealed  to  tliem  this  fruit,^  I  will  come  by  you  into 
Spain. 

29  And  I  am  sure  that,  when  ■>  I  come  unto  you,  I 
shall  come  in  the  fulness  of  the  blessing  of  the  gospel 
of  Christ. 

30  Now  I  beseech  you,  brethren,  for  the  Lord  Jesus 
Christ's  sake,  and  for  the'  love  of  the  Spirit,  that  ye 
striveJ  together  with  me  in  your  prayers  to  God  for 
me  ; 

31  That''  I  may  be  delivered  from  them  that  do  not 
believe  in  Judaea ;  and  that  my  service  which  /  have 
lor  Jerusalem  may  be  accepted  of  the  saints  ; 

32  That  I  may  come  unto  you  with  joy  by  the  will 
of  God,  and  may  with  you  be  refreshed. 

33  Now  the  God  of  peace'  be  with  you  all.     Amen. 

CHAPTER    XVI. 

1  I  commend  unto  you  Phebe  our  sister,  which  is  a 
servant  of  the  church  which  is  at  Cenchrea  ; 

2  That  ye  receive"  her  in  the  Lord,  as  becometh 
saints,  and  that  ye  assist  her  in  whatsoever  business 
she  hath  need  of  you  :  for  she  hath  been  a  succourer 
of  many,  and  of  myself  also. 


X  Acts  19  :  11.... y  ch.  1  :  14-16 z  2  Cor.  10  :  1»-16 a  Isa.  52: 15 bl  Thess.  2  :  18 c  Acts  15  :  3  ;  3  John  6 d  Acts  19  :  21 

e2Cor.8:l;9:2, 12 f  ICor.  9:  ll....gPhil.  4  :  17. . .  .h  ch.  1 :  11, 12. . .  .i  Phil.  2: 1....J  Col.  4: 12 k2  Thess.  3  :  2. .  ..1  ICor.U::!.!; 

Heb.  13:  20.... m  Phil.  2  :  29. 


was  a  feeling  habitual  to  him." — (Jowett.)  His 
declaration  in  verse  20  affords  an  indication  of 
his  own  spirit,  that  of  a  pioneer  in  Gospel  work; 
but  not  a  law  nor  an  authoritative  example  for 
others  to  follow. 

22-29.  Having  fulfilled  this  pioneer  work  in 
Asia  Minor,  he  is  an.xious  to  extend  his  ministry 
to  Home  and  bejond,  and  purposes,  after  he  has 
fulfilled  the  special  ministry  of  benevolence  laid 
upon  him  at  the  time  of  writing  of  the  Epistle, 
to  go  into  Spain,  taking  Rome  on  his  way. 
Whether  Paul  ever  made  this  journey  to  Spain  is 
uncertain.  There  was  a  period  subsequent  to 
his  imprisonment  in  Rome  about  which  Scripture 
gives  us  no  definite  account.  The  record  of  his 
journeying,  in  Acts,  concludes  with  the  com- 
mencement of  that  imprisonment,  and  during 
the  two  or  three  years,  pos.sibly  more,  which  in- 
tervened between  the  expiration  of  this  imprison- 
ment, and  his  probable  martyrdom  under  Nero, 
he  may  have  taken  this  journey  into  Spain  ;  but 
there  is  no  authentic  narrative  of  it. 

30-33.  The  intense  humanity  of  Paul,  his 
own  personal  conflicts,  his  alternate  fears  and 
hopes,  and  his  need  of,  if  not  dependence  upon, 
the  sympathies  of  others,  are  all  illustrated  by 
these  closing  verses  of  the  Epistle.  For  the  16th 
chapter  may  properly  be  regarded  in  the  light  of 
a  postscript,  and,  indeed,  was  not  improbably 
written  subsequently  to  the  rest  of  the  Epistle. 
Compare  with  Paul's  language  here,  Rom.  1  :  12 ; 
1  Cor.  2  :  ,3.  Although  he  is  charged  with  the 
contributions  of  the  Saints  in  Asia  Minor  for  the 
poorer  brethren  in  Jerusalem  (vers.  25,  26),  he 
fears  that  hatred  of  him  among  the  Jews  who 
looked  upon  him  as  an  apostate  may  extend  to 


the  Jewish  converts  to  Christianity,  and  make 
his  coming  not  accejitable.  That  his  apprehen- 
sion in  this  respect  was  not  unreasonable,  is 
evident  from  the  incident  which  befell  him  iu 
Jerusalem  (Acts  n  -.  20-30). 


Ch.  16.    PAUL  AS  A  PERSONAL  FRIEND. 

This  chapter  is  in  the  nature  of  a  postcript, 
and  is  almost  wholly  taken  up  with  personal 
greetings  to  individuals  concerning  whom  very 
little  is  known.  None  the  less  is  the  chapter 
significant,  since  it  shows  that  Paul  was  one  by 
no  means  so  devoted  to  the  elucidation  of  great 
principles,  as  to  be  indifferent  to  individuals 
with  that  indifference  which  often  characterizes 
a  nature  purely  intellectual,  nor  even  so  devoted 
to  the  well-being  of  the  race  as  a  race,  as  to 
be  indifferent  to  individuals  with  that  indiffer- 
ence which  often  characterizes  the  mere  re- 
former or  ])hilanthropist.  Like  his  Master,  he 
was  individual  in  his  ministry,  each  soul  counted 
for  much  ;  and  thus  those  whom  he  had  once 
known  in  spiritual  companionship  he  did  not, 
apparently,  easily  forget. 

1-16.  Phebe  our  sister.  "In  all  proba- 
bility Phebe  was  the  bearer  of  the  Epistle  as 
stated  in  the  subscription." — {Alforcl.)  —  'The 
servant  of  the  Church.  Rather,  the  deacon- 
ess; an  indication  that  this  oflSce  existed  in  the 
Christian  Church  from  Apostolic  times.  It  cer- 
tainly did  from  a  very  early  period. — At  Cen- 
chrea. The  port  of  Corinth.— Greet  Pris- 
cilla  and  Aquila.  Little  is  known  of  them 
beyond  the  reference  to  them  here,  and  in  Acts 


Ch.   XV..  XVI.] 


liOMANS. 


i2\) 


3  Greet  Priscilla"  ami  A(iuilii.  my  helpepi  in  Christ 
Jesus : 

4  Who  have  tor  my  life  laid  down  their  own  necks: 
unto  whom  not  only  1  Rive  thanks,  but  also  all  the 
churches  of  the  Gentiles 

5  Likewise  .<,'''■<■'  the  church  that  is  in  their  house." 
Salute  my  wellbeloved  Kpaenetus,  who  is  the  tirstfruits 
of  Achaia  unto  Christ. 

6  Greet  Mary,  who  bestowed  much  labour  on  us. 

7  Salute  .-Vndronicus  and  Junia,  my  kinsmen,  and  my 
fellowprisoners,  who  are  ol  note  among  the  apostles ; 
who  also  were  in  Christ  p  before  me. 

8  Greet  .\mplias,  my  beloved  in  the  Lord. 

9  Salute  Urbane,  our  helper  in  Christ:  and  Stachys 
my  beloved. 

10  Salute  .Apelles.  apjiroved  in  Christ.  Salute  them 
which  are  ot  Aristobulus'  household. 

11  Salute  Herodion  my  kinsman.  Greet  them  that 
be  of  the  household  of  Narcissus,  which  are  in  the 
Lord. 

12  Salute  Tryphena  and  Tryphosa,  who  labour  in 
the  Lord.  Salute  the  beloved  Persis,  which  laboured 
much  in  the  Lord. 

13  Salute  Rufus,  chosen ''  in  the  Lord  ;  and  his 
mother  and  mine. 

14  Salute  Asyncritus,  Phlegon,  Hermas,  Patrobas, 
Hermes,  and  the  brethren  which  are  with  them. 


15  Salute  I'hilologus,  and  Julia,  Nereus,  and  his 
sister,  and  Olympas,  and  all  the  saints  which  are  with 
them. 

i()  Salute  one  another  with  an  holy  kiss.'  The 
churches  of  Christ  salute  you. 

17  Now  I  beseech  you,  brethren,  mark  them  which 
cause  divisions"  and  offences  contrary  lo  the  doctrine 
which  ye  have  learned  :  anil  avoid  them.' 

18  Kor  they  that  are  such  serve  not  our  Lord  Jesus 
Christ,  bul  their  own  belly  ;"  and  by  good  words*  and 
fair  speeches  deceive  the  hearts  of  tne  simple. 

19  Kor  your  obedience  is  come  abroad  »  unto  all  men. 
I  am  glad  therefore  on  your  bchalt ;  but  yet  1  would 
have  you  wise  '  unto  that  which  is  good,  and  simple 
c  mcerning  evil. 

20  .And  the  God>'  of  jieace  shall  bruise'  Satan  under 
your  feet  shortly."  The  grace  ••  of  our  Lord  Jesus 
Christ  he  with  you.     Amen. 

21  Timotheus  my  worUfcllow,  and  Lucius,  ami  Jason, 
and  Sosipater,  my  kinsmen,  salute  you. 

22.  1  lertius,  who  wrote  this  epistle,  salute  you  ui 
the  Lord. 

23  Gains  •■  mine  host,  and  of  the  whole  church,  salut- 
eth  you.  Erastus""  the  chand)erlain  of  the  city  salutetli 
you,  and  yuartus  a  brother.  - 

24  The  grace  "=  of  our  Lord  Jesus  Christ  be  with  you 
all.    Amen. 


■  Acts  18  :   2,  etc....o  1  Cor.  16  :   19 p  Gal.  1  :   22.. ..q  Eph.  1    :   4 r    1  Cor.  16   :   20  :  1  Pet.  5   :    14.  ...s    1    Tim.    6  :    .V5 

t  Matt.  18:17;  1  Cor.  5  .11;  2  Tlie.is.  3  :6, 14. . .  .11  Phil.  3: 19 vCol.  2:4;2  Pet.  2  :  3 nch.  1:8 x  Matt.  10  ;  16  . .  .ych.  15  :  33. 

z  Gen.  3:15 a  Rev.  12  :  10 b  1  Cor.  16  :  23,  ttc.;  Rev.  22  :  21 c  1  Cor.  1  :  14;  3  John  1.  ...il  Act.s  19:22 e  ver.  20. 


18:2. —The     Church     that     is     in     their 

house.  Assemblies  of  Christians  were  held  iu 
private  houses  as  the  only  possible  meeting- 
place.  See  Col.  4  :  15;  Philemon  2. — £paene- 
tus.  None  of  llie  names  mentioned  in  verses 
5-1.5  are  mentioned  elsewhere,  and  nothing  is 
known  of  them.  It  is  worthy  of  note  that 
women  took  an  aetive  part  in  the  work  of  the 
Christian  Church  in  these,  its  earliest  days. 
Mary,  Juuia,  and  Priscilla  are  all  names  of 
women.  The  word  kinsman,  in  verses  7  and  11, 
may  signify  either  blood-relations  or  fellow- 
countrymen.  The  phrase  hw  mother  and  mine, 
in  verse  13,  indicates  spiritual,  not  earthly  rela- 
tionship. The  meaning  is,  his  mother,  whom  I 
love  as  mine.  Jowett  compares  Christ's  words 
to  John  (John  19  :  '.'7  1. — With  a  holy  kiss.  Kiss- 
ing was  customary  with  the  Hebrews  among 
near  relations  of  both  sexes,  and  is  continued  in 
the  Kast  with  but  little  diminution  to  the  i)rc.sent 
day.  In  tlie  Christian  Church  this  mode  of  salu- 
tation was  also  customary,  and  became  at  one 
time  a  feature  of  the  celebration  of  the  Lord's 
Supper.  It  is  still  maintained  in  certain  ceremo- 
nies in  the  Roman  Catholic  Church. 

17- '-23.  In  these  verses  the  Epistle  reiterates 
Paul's  previous  cautions.  He  writes  as  one 
whose  heart  is  so  full  of  concern  for  the  Church 
at  Rome  that  he  knows  not  how  to  bring  his  let- 
ter to  an  cnil.  Having  counseled  them  how  by 
charity  to  avoid  divisions  and  offenses,  he  ad- 
vises tiiem  now  to  turn  away  from  such  as  will 
not  act  upon  the  i)riiieii)le  of  charity  ;  but  so 
serve  their  own  self-indulgent  passions  as  to  i)ro- 
duce  divisions  and  oflensi'S,  and  llieii  endeavor 
to  compensate  therefor  by  good  words  and  fair 


speeches  in  lieu  of  good  deeds  and  fair  living. — 
Wise  unto  that  which  is  $;ood.  Wise  to 
perceive  that  which  is  good  ;  single-hearted  ;  un- 
divided in  mind  and  purpo.se  ;  so  as  to  have  no 
place  for  the  lodgment  of  that  which  is  eviL  In 
verse  20  the  Apostle  again  concludes  his  Kpistle, 
and  then  some  further  salutation  occurred  to 
him,  and  he  adds  a  further  postscript. —  Lucius 
is  probably  the  Lucius  of  Cyrene,  mentioned  in 
Acts  13  :  1 ;  Jason  may  be  the  one  mentioned  in 
Acts  17  :  5 ;  and  Sosipater  the  one  mentioned 
in  Acts  20  :  4 ;  Tertius  is  evidently  the  amanu- 
ensis to  whom  Paul  dictated  his  Epistle,  and  who 
perhaps  seized  a  moment  when  Paul  paused,  to 
hisert  his  own  greetings.  That  Paul  was  accus- 
tomed to  write  by  dictation  is  indicated  here, 
and  in  1  Cor.  10:21;  (Jal.  t>:  11;  Col.  4  :  IS ; 
3  Thcss.  3  :  17.  In  verse  2:3  Paul  resumes  his 
.salutations. — Gaiu.s  is  mentioned  in  1  Cor.  1  :  14, 
and  would  appear  from  the  reference  here  to 
have  opened  his  house  to  the  meetings  of  the  Co- 
rinthian Christians. — .Vn  Erastus  is  mentioned 
in  Acts  1!)  :  22,  and  2  Tim  4  :  ^0  ;  but  is  not  prob- 
ably the  one  here  described  as  chuiiiberlaiii  or 
treasurer  of  the  city. — Of  Quart  us  nothing  is 
kno\vn. 

24''Z7.  The  genuineness  of  this  Doxology 
and  its  position  at  (he  end  of  this  Ej)istle  have 
been  much  questioned,  some  manuscripts  placing 
it  at  the  end  of  chapter  14.  It  is  true  that  Paul 
never  elsewhere  cuds  with  such  a  Do.xology ; 
but  this  does  not  constitute  a  conclusive,  nor 
even  a  serious  argument  against  his  use  of  it  in 
this  Epistle.  On  the  contrary,  it  is  not  at  all  im- 
probable that  he  should  have  ended  this,  by  far 
the  most  elaborate  of  his  letters,  with   a  Dnx- 


ayu 


KOMA^'8. 


[Chs.  XV.,  XVI. 


25  Now  to '  him  that  is  of  power  to  stablish  you  ac- 
cording to  my  gospel,  and  the  preaching  of  Jesus 
Cnrist,  according  to  the  revelation  ^  of  the  mystery, 
which  was  kept  secret  since  the  world  began, 

26  But  now  is  made  manifest,  and  by  the  scriptures 
of  the  prophets,  according  to  the  commandment  of  the 


everlasting  God,  made  known  to  all  nations'"  for  the 
obedience  of  faith  ; 

27  To  God '  only  wise,  ie  glory,  through  Jesus  Christ, 
for  ever.     Amen. 

Written  to  the  Romans  from  Corinthus.  and  sent  by 
Phebe,  servant  of  the  church  at  Cenchrea. 


f   Eph.  3  :  20;  Jude  24. ...g  Eph.  1:9;  Col.  1:  26,  27 h  Matt.  28:19 i  1  Tim.  1:17;  Jude  25. 


ology  more  elaborate  thao  he  used  elsewhere. 
As  to  the  doubts  which  have  been  thrown  over 
the  genuineness  of  the  last  two  chapters  of 
Paul's  Epistle  to  the  Romans  by  the  fact  that 
some  manuscripts  place  this  Doxology  at  the 
close  of  the  14th,  they  are  satisfactorily  an- 
Bwered  by  Jowett. 

"The  doubt  respecting  the  position  of  the 
Doxology  has  led  to  a  suspicion  of  the  genuine- 
ness of  the  last  two  chapters.  To  such  a  suspi- 
cion It  may  be  replied  :  (1)  that,  if  spurious,  they 
would  be  a  forgerj'  without  a  motive ;  (2)  that 
thiy  have  every  mark  of  genuineness  which 
characteristic  thought  and  language  can  supply  ; 
(3)  that  they  present  at  least  one  minute  coinci- 


dence with  the  history  ;  (4)  that  the  occurrence 
of  the  Doxology  at  the  end  of  chapter  14  is  no 
proof  that  this  was  the  end  of  the  Epistle.  The 
Apostle,  after  intending  to  finish,  may  have  be- 
gun again,  as  in  the  Epistle  to  the  Galatians  ;  (5) 
that  the  close  connection  of  the  last  verse  of 
chapter  14  and  the  beginning  of  chapter  15,  is  a 
pve:fumption  that  the  Doxology  has  slipped  into 
that  place  from  some  accidental  cause."  This 
Doxology,  whoever  wrote  it,  and  wherever  in  the 
Epistle  it  originally  belonged,  sums  up  with  won- 
derful beauty  and  brevity  the  essential  teaching 
of  the  Epistle.  See  page  235  for  a  paraphrastic 
rendering  of  it. 


BS2665  .A132 

The  Epistle  of  Paul  the  Apostle  to  the 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00065  1689 


DATE  DUE 


Demco,  Inc.  38-293 


